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APPENDIX

WHY WE HAVE TO WAIT
STRATEGICALLY SPEAKING:

INDEED, THE VERY LOVE THAT DOES NOT FORCE,
DOES NOT RUSH

Some excerpts from one's own works in this Appendix have been substantially revised,
enlarged or adjusted for our present purpose

Section I

WAITING AND WHAT IS SEEN IN THE INTERIM
BEFORE THE CENTRE OF THE GOSPEL
RETURNS TO THE FIELD IN PERSON

There is a dimension of time, it exists. It allows for sin and salvation, sanctification and devilry, competence and incompetence, super-sensitivity and ultra-sensibility, grossness and disgrace, pardon and impervious hatred, and all the philosophies and interplays of emotion and psychic involvement that eventually reach the spiritual sphere of the cause of man's existence and death, and the results and ramifications of BEING MAN.

As II Peter 3:9 teaches us, we can move into the domain of 1000 years in terms of a 'day', that is something of significance coherence for a specific purpose. What God can do in a day, man may have 1000 years to swallow; and what man can spoil in a day, he may have 1000 years to follow its results. Man may contradict God, and seek to make Him a slave of the universe He made, but long is his waiting for the massive work needed to redeem him.

In the context of God's dealing with man, in this case, there are now what ? two 'days'. But how these days crimp and cramp, as events pour now into them, as they accelerate like a horse startled into a gallop, headlong, headstrong! (cf. Answers to Questions Ch. 5).

Developments are NOT coming to CREATE, but they do come to illustrate. One result is as clear-cut as the brilliant creation which put things into place, so that time and space could operate on their chosen lines. It is re-creation. It is faith in the work of the Almighty to redeem. Available from the first, it is manifest to the last; but how long did man wait before its schedule was paid for on earth, and its centre was seen in the flesh, and the Messiah walked this globe, in Israel, a people chosen, but who slid, and who would want the results of that sliding! Yet man envies it to this day, scarcely able to contain his appetite to remove all and any sign of the work of God. In this he fails, and this time it is not for long that he must wait, for the results, as we shall see.

So God made humankind, this institute of agents, people of purpose, imagination, rationality appetite and bent on discovery, subject to passion and able to be fashioned till the very angels might weep with joy. There are many kinds with their thematic variations, both in body and in mind, in thought and in vision. This, it is the remarkable contrivance, creation and compilation with one spirit and one mind apiece, man-kind.

Kinds do allow marvellous variety within them, with what had foolishly been dubbed 'junk DNA', non-coding automation, set in the midst of coding protein compilation to make zygotes, babes and children, youth and mankind. Man is no junk: look at his works, for both good and evil!

His so-called area of DNA misnamed 'junk' not so long ago, is now seen to have various arrangements of the utmost sophistication, allowing enormous complexities into which many are just beginning to peer, so that various diversifications on the original theme or kind, can occur, with control genes and transposons, mobile genetic units, able to make astute re-arrangements within the subtleties of immense mathematical precision which characterise the entire structure of the genome (cf. Journal of Creation, 2009, Vol. 23(2), pp.  110ff.).

As was earlier pointed out (op. cit. Volume 21(3), 2007, on pp. 111ff.), in a fascinating article by well-known biologist, Alex Williams:

 "DNA information is overlapping-multi-layered and multi-dimensional; it reads both backwards and forward; and the 'junk' is far more functional than the protein code, so there is no fossilized history of evolution.  No human engineer has ever even imagined, let alone  designed an information storage device anything like it."

He proceeds to note that "the vast majority:  is "meta-information - information about how to use information." Let us reflect on all of this. Now in the midst of wildly misnamed 'junk', we find the jewels of the crown, interpretative and collative, directive and explicatory background to the busy engineering of the protein-coding DNA. How often has it been necessary to point out on this site that magic is inoperative. You do not have things 'arise', for they require cause, and that in detail, and if you are going to have specific marvels of construction, you need specific marvels either of the power to construct, or of what such power has made in order that it may do it. With that, you need all that construction of a given finesse involves in imagination, conceptualisation and creativity, functions of person.

You do NOT, repeat NOT, have things wafting their way in on the wings of philosophy, rudely awakening specialists who are either unwitting or unwary or both, to the realms of delusion. You want it, it must be paid for, in cause cost. This world is not a dreamland.

Thus, to have this ultra-sophisticated, mathematical maestro level advent, you need the simultaneous advent of what is coded for command and what is coded to receive command; what is the instituted language for the production and reproduction of the same, and the performance of it. With this also, you need of course, what is available to BE commanded, commendably synchronised in its presence with the orders; for to order is of no use, whether chemically or in the Army, unless you have someone/something to order. A General without those to command is of little worth, and they must be integrated in one system where the fact of command and the mode of expression is understood, both to give and to get, while the means to institute, whatever these may be, persons, products or both, have to be synchronised with the issue of orders to the point that there is no mere wafting of sound, but intelligible symbols uttered in a plan of speech which allows semantic interpretation, programmed or personal, to act in the desired time-frame.

Thus there is for example, in the human kind case, need of making a threefold simultaneity of two coding specialisations not only with the same language, but with the same specification-symbol entry equivalents, to give and to receive; and with the correlative commands, the capacity to bring the stuff up for action upon it. For that, of course, it must be both there and in commandable condition, with all due technical specifications for the state in which it chemically exists,  and is physiologically reachable.

Williams is especially interested in meta-information, which is information about information, such as any student, whether over long years or shorter ones, needs to understand in order to be semantically functional. You have to know language in order to convey it, how it works, where it goes and does not, and to be really effective, why!  ^*T1

Thus, from Williams, we have further data (p. 115, op. cit.).

Not only is this meta-information case what is found, he declares, but in the regions yet to be more fully investigated, there appears to be a situation where all or almost all of this type of DNA is engaged in the work of gene regulation. This is an arena of current thrust in investigation. Rearrangements and circuits, orders, need some device to protect and to inject, and this meta-information seems full of it. Brilliant devices to use massive information structures to gain specialised variations on them, come with that fluency of mobility in the fixity of underlying structure which allows generic specifications to be adroitly adapted, like Mark I and Mark II automobiles, for example, as people await with expectation what variation on their desired make will be forthcoming. The mobile genetic units called transposons are one such device, which in one aspect, almost seem to resemble working mechanics, hands-on.

Williams moves (op.cit. p. 116), to note the work of Dr John Sanford of Cornell University, citing the latter's Entropy & Mystery of the Genome. Here, the mutative exercise considered is the genome, which as with most designs exposed to the elements, involves deterioration, not progress. This is what could be called the Gould phenomenon: things in terms of design KINDS or types,  are going down, not up (cf. Wake Up World! Your Creator is Coming Ch. 6). This is in part the Werner Gitt phenomenon: information does NOT arise without intelligence. There are laws, and these need to be known and applied^*T1 (Journal of Creation 2009, 23(2), pp. 96-109).

In other words, these are areas of a kind relative to humankind, the way they go at the physical and physiological level, in overview.

What then of this finding of Sanford of Cornell ? That is the correlative both of the Second Law of Thermodynamics and of the basics of information science. His contribution is reported as showing that "deleterious mutations are accumulating at an alarming rate in the human population and that both natural selection and even the worst possible nightmare scenario of eugenics is powerless to stop it." This results from the enormous synthesis of variables, in holistic accords, weak points arising after several thousands of years, in hidden and varied ways. What there is to select from is being impaired, and the old chestnut, that to remove the worst creates the best is seen in its practical drabness. The best is going down.

As a matter of cultural interest, one may note this: As to such decline, you see it in schools too, where declining standards make the best more and more what used to be nearer to the middle: and this is so in English in particular, where there has been some sort of ecstasy, it might seem, in reckless ignorance as if creativity were some kind of squirming of the psyche, and needed no expertise. To be sure creativity is great and wonderful; but the power to create well is itself not without discipline. In fact our liberty and our due use of it to implement it well, both are needed; there is simply no point in rushing to extremes, ignoring this or that facet or feature of humankind, or its construction.

That however is a cultural aside, where will is involved, as also a wearisome wander streak, as man becomes more bombastic about the accomplishments of his race, and less concerned about what it can be in his own life and spirit, its source and responsibilities. In the language of the Song of Solomon, he is learning to neglect his own vineyard, where tractors are often to be seen rooting up some of the best vines. They did it by the million in the World Wars. Let us however return to the physiological side.

Williams proceeds to the genetic point that "everyone is a mutant, many times over." Suppression can help eliminate some of the defections from the pre-derangement situation, but it does not remove others, hidden in the forest of myriads of data in various bundles. The rate of deterioration being immense, there is therefore an increasing basis for more degradation, and since control genes have a magnified aperture for action, this moves things yet more adroitly off the sensitively poised course. Inhibitive editing programs for gene copying, pure marvels of wisdom, tend to delay the inevitable (except for divine action), but they do not eliminate it; and if miracle is in view for our race in its current mode, it is alas not in receptive mode.

The due results of ignoring reality, reason, certified revelation, the word of the living God in the Bible and as Jesus Christ, these accrue; and as in many physical processes, so in this spiritual one, once the decline starts, its forces can interact and quicken the consequences, as when a bus sliding a little, then tilts and tips down a decline.

Renewal is certainly not directed at the world itself, which fails inwardly and outwardly simultaneously. Nor is that accidental; for God moves with finesse both morally and materially. The renewal which is available, now as always, is at the individual and Church level, where God is plighted to His people in this same Jesus Christ, and revives, renews, blesses, refreshes, give understanding and resolution, rescue and strength (cf. Acts 3:19ff., Colossians 1:9ff., I Peter 1:3ff.). This is the spiritual opportunity made by the God who made man, and it is for man by faith, through which, in full accord with reason, he reaches the Lord of life, and learns to work with and for Him, before His salvation complete, He comes to judge, to rule, and to complete the work for this universe of His: for as to Him, to create a universe, or a new heavens and new earth, it is as for an author to write a book.

But what of the world ? Life is not really a grand and gory tea-party in which you slay what is unfit, and so become better. All deteriorate rather rapidly, the opposite to evolutionary progress, and fully in line with Gould's famous apostrophe to the heavens, as he looked at the so-named Cambrian era material in the Burgess deposits. HOW are we to explain progress when in terms of major design types, we have regress! that was the core of his almost cantankerous response to his findings (cf. Wake Up World! Ch. 6). Without God, man plods.

In considering WAITING, then, we need to see what it is that waits, namely ourselves, and in what lies our case.

Section 2

THE WRONG QUESTIONS

The wrong questions have been asked. It is not how much folly can do to brilliant designs, but how they 'arise' in their own terms,

	with an intricacy so multiform, multitudinous in aspect and co-ordination,
	with such finesse of provisions   both for variations within a common theme and constancy for the theme itself,
	showing such concept-symbol meeting of units with one type of language and mutual modes of transmitting and receiving the MEANING of the same, that man's masterful mind becomes as a child before it.

This is not the work of origination from systems 'arising' from systems, 'arising' from units, bits, 'arising' from nowhere in particular, 'arising' for want of anything else in view in this model, from nothing. There is nothing in such views, either at the outset, however much of the question of origin is simply and unscientifically begged, or in any of the later phases, imported from the same null source.

If we turn now to Holocaust of Morality, Ch. 3, for an extract from this former work published on this site (adapted to our present need), we find the following.

A look at non-protein-coding DNA, once deemed junk, is entrancing in this, that it shows both the prodigious wisdom of its construction, and the correlative dunce-cap situation for those who called a marvel of meta-information, meaningless without close and intimate correlation with the information of DNA itself,  in effect rubbish.  It is rather like a Grade 1 student calling Einstein a gibbon with gibberish (if he could think of that).

This is unlike the DNA pre-occupation, for it must be said in support of this comparison,  that it is exceedingly precise, complex and matches its precision with unification of extravagantly intricate collated processes. The intricacy and correlation patterns now reach astronomical proportions, but at the miniaturized level, like a celestial system translated into cellular terms.

Indeed, as Williams has it in his stimulating article in Journal of Creation Vol 21 (3), 2007, there is such a concentration in the once ludicrously misnamed 'junk DNA', such drafts  of information, meta-information, information about information, operational information, directions or orders on how to use the information in the much smaller encoding part of the DNA; there is such a multiplication of copies, copying methods, overlays and inlays, twistings up and unravellings to a point for minute, code-controlled selective transcription for various purposes, that once more the response is awe.

Thus there is a marvellous magnification of diversity in the case of one specimen, say man, relative to another, say ape. Multiplied millions of differences diverge into whole highways of specific diversities, where controls on controls and information to direct usage make much of little. It is the same of course in electric motors which can use machinery in varied ways, depending on the design of the motor, the layout of the object involved and its total relationship to the whole.

But the DNA ? is it a god ? Of course not!^*2A for it is a varied marvel of multiplied instructions with magnification through programmed availability of minutely directed subsidiaries which move to meet the programmatic whole in an integrated design of thrusting parts which interweave and unravel on command, which edit, which delete, which proceed at this or that rate, and in the industry of the infinitesimal make and construct here this, there that, this simultaneously with that, this in order to be ready for that, in such a myriad-formed complexity that the simplicity of the result is a relief. You have man's body with God's mind having contrived the methods of having it self-replicating as one whole, by dual means, man and woman, as if to underline the liberty of the Lord in securing two such magnitudes of system, which can with freedom of will, then interact by desire to produce another such design.

 God's mind ? But of course. Mind and mind alone has the sense of symbolism, integration of specifics by order, magnification of mentality by creative contrivance, unification of the result by over-arching vision which leads to orders which lead to entities through command, which lead to operating creations which lead to operations in man's case^*2A called thought, which is not controlled because it is capable of wilfulness, error, purposive error, intentional obfuscation for security reasons, from itself, from others, from God, or from all.

Note: *2A    See Spiritual Refreshings ... Ch. 9, Endnotes *1 and *2.

From Hapless Hitches ...   Ch.  4, inset below, we find a yet broader assessment in the field of scientific philosophy, which so often invades, as Germany has done in Europe, and later Russia: with no apparent worthwhile result. It is forceful, to be sure, but not so well-directed. Those, there were nations, these, they are cadres of communication, arrested in development by wilfulness and confusion, which in turn, have the unhappy result of communicating the decline. Such was to be, and is (Romans 1:17ff., II Timothy 4:1ff. cf. Scientific Method, Satanic Method and the Model of Salvation).

There is always some subversive, distributive, necessity of philosophic necromancy, dealing with the dead in ostensibly living terms. It is like a dummy in the mouth of reduced, deluded man (cf. *5).

There is of course the élan vital, that life force so beautiful and dutiful in the eyes of Bergson, that driving, that dynamic, that delightfully evanescent and gloriously resurgent ... force, and so on.

It is the intoxicated spirit of man which like the awe at Niagara Falls, sees this seething scenario at work, and allows the colossal reality to be transformed by imagination into various words and thoughts.

It is nothing more (or less) than a testimony to the vital dynamic in life. Having said that, you may ask, What is it ? You are no wiser so far, except that a datum is paraded in verbal dress: the power and wonder of it all.

Then there is the libido, often nowadays in accord with the reductionist fantasies of modern man, seen as a sex drive; but this is merely an application. It is the drive of vital force, the energy of thrust in life. It CAN take the form of obsession pathologically, but it bespeaks an impression on something which is then concerned with its expression. Jung^*1 speaks moreover of archetypes, which refer to imaginary colossae of controls or originals, which pop up and express themselves from time to time as man moves along ... but where ? and why ? and in what way are they to be conceived, since man is stunningly the same, in race, in linguistic facilities in inventions of grammar (and glorious diversity in applying the logical need) ?

Don't worry about it. It is another word. Harassed by sin and harrowed by its results as he is, yet man does not distil a new format, function or feature, rather developing some facets and facades, while degrading both in aspiration and inspiration, as confusion grows like a tornado, impelling with destructive impetus. He is still however himself, with whatever accretions from folly, marvellously kept in kind.

Then there is of course that romancing in New Age dress, where there is a psychic, a communal consciousness, a world coincidence or conclave of thought which is to lead upwards, but it is not at all clear which way is up in this case, though powers are thought to be present, even if once more, it is not entirely clear what the powers are actually to do.

This is unlike the DNA pre-occupation, for it must be said in support of this comparison,  that it is exceedingly precise, complex and matches its precision with unification of extravagantly intricate collated processes. The intricacy and correlation patterns now reach astronomical proportions, but at the miniaturized level, like a celestial system translated into cellular terms.

Indeed, as Williams has it in his stimulating article in Journal of Creation Vol 21 (3), 2007, there is such a concentration in the once ludicrously misnamed 'junk DNA', such drafts  of information, meta-information, information about information, operational information, directions or orders on how to use the information in the much smaller encoding part of the DNA; there is such a multiplication of copies, copying methods, overlays and inlays, twistings up and unravellings to a point for minute, code-controlled selective transcription for various purposes, that once more the response is awe.

Thus there is a marvellous magnification of diversity in the case of one specimen, say man, relative to another, say ape. Multiplied millions of differences diverge into whole highways of specific diversities, where controls on controls and information to direct usage make much of little. It is the same of course in electric motors which can use machinery in varied ways, depending on the design of the motor, the layout of the object involved and its total relationship to the whole.

But the DNA ? is it a god ?

Of course not! for it is a varied marvel of multiplied instructions with magnification through programmed availability of minutely directed subsidiaries which move to meet the programmatic whole in an integrated design of thrusting parts which interweave and unravel on command, which edit, which delete, which proceed at this or that rate, and in the industry of the infinitesimal make and construct here this, there that, this simultaneously with that, this in order to be ready for that, in such a myriad-formed complexity that the simplicity of the result is a relief.

You have man's body with God's mind having contrived the methods of having it self-replicating as one whole, by dual means, man and woman, as if to underline the liberty of the Lord in securing two such magnitudes of system, which can with freedom of will, then interact by desire to produce another design.

God's mind ? But of course. Mind and mind alone has the sense of symbolism, integration of specifics by order, magnification of mentality by creative contrivance, unification of the result by over-arching vision which leads to orders which lead to entities through command, which lead to operating creations which lead to operations in man's case called thought, which is not controlled because it is capable of wilfulness, error, purposive error, intentional obfuscation for security reasons, from itself, from others, from God, or from all.

Here are the individual variabilities of the personal, and nothing else. It has its own cosmos, and were it determined, it would be an exclusion of truth to know it, for the determination would be the decisive factor, and the nature of this would be not only, in such a case, unknown but unknowable since it controls in that case, the thought itself.

Nor is it chance, since the purposive is as integral and ordered, at will, as the body, and is as vulnerable to disease as is the body, and when wrought, can provide systematically unpredictable error. Yet, it is as effective, when directed according to design, as the body. Validity of the thought of man does not depend on actuality of physical equipment, since this is ordered, and orders are not comprehension but a matter for apprehension, and where not vested in self-sufficiency, require an extraneous cause. Reason no longer at bay, can rest only when this is found: for it is conceptually consistent, activistically adequate and comprehensively warranted.

Moreover, a valid mind with valid exposure to actual truth is possible only when truth absolute exists, and is willing to divulge itself, and having done so, is available as such. Without that, the mind is merely a receptor-deployer of thought and will, with no knowledge of actuality, only of events. When this becomes a philosophy that events are the nature of mind, then of course this is self-contradictory, since if they were, it could neither be known nor true if it were, since on this model, truth itself is assumed not to exist.

However, mind has its deployment functions, and logic being one of these, always testable, its application to the evidence produces results that are in turn testable at the ultimate level, by another design of God: His word for reading (DNA being His word for ordained doing). His word for reading does not have to be done but SHOULD be. That is the difference. Default terms in the design when it is not done are numerous, multi-faceted, and occur slowly, speedily or are arrested by the One who made the programs, at His will.

It is not and cannot be events that manufacture truth, but these may express it. What happens is not why, or what. It simply does it.

What it is that is its manufacture and meaning, point and pith, this has to be found.  SMR, TMR in the setting of the 168 volumes of this set, are a signal part of the presentation which does this.

 

Section 3

 THE APT ANSWERS
 COMMANDED BY THE CASE

When a non-self-contradictory approach is in view,

	so that you proceed on the logical requirements of what is, to the necessary conclusion and conclude with this, that the ONLY way you COULD be right comes when you take logic as valid, its deployment as truth-relevant because truth is available and extant:
	then trying this,  which is what is done normally anyway, the result is simple. It is ineluctably found that it points to the Bible.
	This in turn exposes by its own verifiable word, testable truth from the Knower of Truth, who is Himself absolute, having made all things dependent that they, as derivatives might, should ascertain from Him what it is.
	The Bible having by this method and at this point been confirmed as valid, verified and in essence necessary*1A,  this in turn points to Jesus Christ as Truth Incarnate, God in flesh.

It is here, as when one strikes oil,  that resolution comes  of all logical problems, empirical ones and psychic ones, those of verification and validation, of sin and of salvation, of ignorance and of information, of guile and of wisdom. Having found the home of man, one finds all the rooms in delicious and refined order.  All is explained in this way, without residue. This is not to say that now man knows all, but this he knows, that in Biblical terms, resolution is total, and when is found, it uniformly continues to verify. Then you have an open mind and a closed result.

It is not a force - which imparts acceleration to matter - which is the basis of things, but that is merely an aspect. It is not matter which is the basis of things, but a physical aspect capable of being moved (SMR Ch. 1, Repent or Perish Ch. 7). It is not libido which is the essence, but this is a term enshrining the concept of vitality and exuberance, thrust and desire, as distinct from inertia and occlusion in the dimness of non-wit. The term is not a basis but a description of an aspect.

It is not élan vital, a verbal evocation of the imagination shown in the interstices of life and its multiplicity of thrusting, soaring designs and designations. This once more describes an aspect but is no case for its basis, meaning, source or overall reality.

It is God who is the source of design, thrust, imagination, thought, consciousness, understanding, morality, aesthetics, power, judgment and joy ^*1A. What sings in nature, in the throat of bird or in the heart of man is not merely some gloss on the processes, but an expression of an emotional meaning in the interstices of living design. What has reason to keep singing is the spirit of man when he has found God, for all that is most monumental about man is His product; and all that is worst in man is his own self-defilement of mind, body and spirit by autonomous, pseudo-autonomous or innominate oddities, for this is the crash zone.

Panel-beating is available, has proved costly to God, but He has what it takes, and offers it freely for the taking with some conditions. The first is to realise your sin, the din of desire, and the second is to repent of it, and the third is to seek the face of God that you might find the atonement for sin and the answer to divine wrath in the victim of glory, Jesus Christ the Righteous who though equal with God, became man that man might become a child of God, as many as received Him.

God has left nothing out. The complexities of His multi-partite designs in man, those for body, mind and spirit, the last not controlled except in certain basics which allow it to operate, is testimony to the power of His thought; and the Bible is parallel testimony.

Like the body in its domain, the Bible in its own, is unique as testable in all religion, as part of  the sufficiency of His provisions, who deposited both body and mind, spirit and word to it.

In this, it is not only for physical error, in DNA result, for which He has provided; it is also for error in the spiritual, which is non-programmatic, since it is a work of imagination and personality, will and logic in the interstices of spiritual discernment. To confuse the driver, the artificer of thought and the engager of mechanisms with the mechanisms themselves is no more intelligent or intellectually valid than confusing an airplane with a pilot.

One has its problems in its own cosmos of contrivance; the other has his problems in the cosmos of knowledge, fallible memory, drafts of desire, vain abstraction and thought contraction, which may occur when the irrelevant is allowed to intrude and so on. They are simply different worlds of different dynamics, significance and power, which though they relate, are not mutually self-productive, and though productive in nature,  they can be producers together in results (cf. Repent or Perish  Ch. 7). They are not each other's mentors, or inventors, but can co-operate.

The spirit of man may elect to act like an animal or an angel, being inventive in a way correlative with originality and imagination, understanding and perspectives which depend on thought forms and logic; but in so doing, it affects itself. Things can weigh on it, as it ponders, and guilt can oppress it as it wanders, just as reality can expose it as it turns away. It is a most complex thing, like the DNA, but its unprogrammed aspect is so immense and intense in significance that man is just as liable to think of this as junk-mentality, as he once tried to think of the greater part of DNA as junk also, now shown to be meta-information in a vast measure. Will dominates logic readily when the ultimate responsibility of man is in view, and man is averse to it, so making ludicrous self-contradictions (cf. Deity and Design ... Sections 2  and  8  ).

Mental baggage is by no means junk. Escape into unconscious mind is not very impressive, even Freud seeing the interstices of some of these repressions. As seen in Spiritual Refreshings ... Ch. 9^*2, if it were however true that unconscious urges and surges controlled man, then man COULD not know it and Freud in particular could not know it: it is that same stale trick of trying to seduce man into some kind of control of mind or spirit, and then having him free from it in order to know it.

Blaming archetypes does not help, since the periodicity of sin is singularly unoriginal in kind, stretching in every direction like a pollutant, vicious in kind, variations in a whole with sustained and similar ingredients. Though variable in dispositions for its warfare, it has a common thrust relative to man, his place, his aspirations, his resentments, his unreliability and his inventiveness for obscuration of reality. The continuity of kind in man is phenomenal, arresting as grammars and meanings, discussion and reasonings make commonality for all.

The KIND is what controls the limits and enables push towards them, for it is of God and from God, with provision to reach for God, man being in God's image, that is in a set-up where spiritual thought and outreach toward Him is not only meaningful but right and richly rewardable in logic, life and vitality, as would be expected. Similarly, the variabilities which permit effective life are very small, however much abused, until the gross impairment of life becomes so common as to be received as if normal, though it falls so far below what is available as to be both poignant and pitiable.

While the material aspect of the design, as Williams points out, is deteriorating at a far greater rate than had been realised, this is in full conformity with the use being made of it, its complexity and its special features adept for better handling. So far from progressing, it regresses; so far from creating, this underlying design, it is moving away from its magnificence, like a hulk from the site where it was moored, as sea currents act.

That is the nature of all vulnerable design in an environment which is not specially select for its good; and in this world under the curse of God, the environment is ANYTHING but this. Indeed, whether in Egypt^*3 in the days of Moses, or often since (cf. Amos 4), invasive and corruptive forces of this or that kind, of mind, of body, flora or fauna basis, of spirit (when man goes man in droves, as under Hitler, Stalin): plagues perforate the integrity of man and reveal him for what he is in the main: an escapee from the Designer^*4, by means of the design!

To be sure, this world is a magnificent design^*6; but its correlation of man's need satisfied and man's greed rebuked, of man's scope met and man's dope obfuscating reason, of sin in its din with magnificence in its specificity of thought FOR his construction and at times FROM it, all these things are adverse. Man is humbled by his magnificence, or as Ezekiel 28:17 puts it of the ultimate power of evil, "you have corrupted your wisdom by reason of your brightness."

Again, the Lord exposes this (Isaiah 47:10):

"Your wisdom and your knowledge have warped you, and you have said in your heart,
'I am and there is no one else besides me.' "

So does the mutilated mind make up idols, false gods, pretended powers, elements of the creation, inventive concepts of a dancing spirit, and be they concrete in format, like a statue, or idols in the mind (Ezekiel 14), yet what of such gods ? such pseudo-entities, such naturalistic divinities which can neither create nor imagine nor think nor conceptualise, but are burdens on the intellect and on the spirit of man, deprived of truth and depraved in a sink of sullen meandering, at times intoxicated with power before the next war. Isaiah depicts it, as objects carried as burdens by beasts, and alas, more and more, it is men who begin to be the burden bearers:

"They stoop, they bow down together; they could not deliver the burden,
but they have themselves gone into captivity."

Promising liberty, the philosophers of fantasy, often aborting their role as investigators and abusing their role as scientists, readily  breed captivity.

II Peter 2:17 speaks of the bondage, as well applied to a nation which has embarked in faith and fallen into fiction, as to blind leaders of the blind.

"While they promise them liberty, they themselves are the servants of corruption:
for of whom a man is overcome, of the same is he brought in bondage."

They imagine, they think, and they compose thought's products to a stone, the ideas of their minds to vague forces, which merely accelerate matter, and have no mentality, but rather exhibit it in their construction. It is as if they ask a computer to create not as a slave, but as an independent entity, not as a construction to accomplish stated tasks, be these direct or indirect, actions for a purpose of man, or other, to engage in original thought and to become a thinker rather than an instrument for thought's inspection.

They ask 'nature' to instruct them on marriage, as if what is constructed has wisdom to consider, and power to propound.

They imagine that such is the splendour of creation that it is there as a minder, mentor, accomplished magician, to bring from nothing (if you do not beg the question by having things nicely present for no reason, in some excursion into irrational rampaging), something, anything, to bring space and time to start, form to continue, a system in which anything can HAPPEN to proceed). Yes, from nothing, in the realm of causation (cf. Causes), there comes something, a system for its arrival, form for its survival, dynamic thrust engaging thought beyond the power of man, to proceed,  dipping into the 'lucky dip' where there are, after all, compositions put there from the first, for there is nothing to be lucky about if you do not have capacity somewhere to bring nice results already accomplished for you).

What is made becomes the Maker; what is an accomplishment becomes the accomplisher, what is composed becomes the composer, and the systems of support for man, his time and place and space and orderly cause and effect world, these arise, in precisely the way science, based on scientific method abhors, mocks, as it instructs the young on the principles of effective thought (cf. Scientific Method).

The distillation of ideas, their rigorous subjection to scrutiny, the composition of conceived components, in one language, in life's format, the DNA, with preceptive and receptive actions directing the resources of symbolism to their created objects, to do their work at command, the astute correlation of codes and concepts and chronology, the sedulous accomplishment of the myriad of refinements needed to support such beings as we are, these things are to be the relish of unreason, the work of non-intellect, the outpouring of what has no thought and the institution of what merely moves, with form and feature to do what it is composed to do. This, it will never do: for the forces of fiction  must make what cannot think, proceed to perform what is the domain of thought, and what has no mind to achieve the marvels of mentality, what has no idea of causation to employ and indeed deploy it with a machination that is a marvel even to behold.

Does an atom think ? Does the excited congregation of superbly outfitted parts in their domains of revolution and their laws of addition and subtraction, at the atomic level, does it work itself out, that it might be; and does every phase of the structure given to man, in matter, organisation, space-time institution, causal complexion for operation, does it invent itself from what is not there in the first place (in the model, on pain of begging the question), and does nothing have something-itis, inflammation because of sorrow at being so much a nullity, exploding into reality, and then into form and law and causal system, composing its own schema and speaking in one language ?

Not actually. Like the other naturalistic gods of yore, as noted in Isaiah 47, matter cannot even carry its own burden;

¨  for though harmless in itself,

¨  when it notoriously becomes a creation of man's thought,

¨  brought from nowhere by no cause,

¨  to become the aesthete behind beauty,

¨  the legislator behind law,

¨  the actualiser to wed thought and produce symbolic rationality in discursive mode,

¨  the creator of concepts, as well as

¨  the ground for the subtle distillation of its own assessment of validity,

¨  in a maestro magician type of grasping for causes
where they bear no relationship, no basis for action and no observable results
(rather like considering dandelion flowers are what makes air-ships,
the proximity to reality being in principle,  of the same type):

¨  then we have mere fascination with fancy.
It is as if a pauper dreamed a fortune into existence
without even once considering
that dreams may move, but they do not move matter, but mind.

As noted in Spiritual Food and Drink ... Ch. 12 ...

It is always best to stick to the evidence.

We have zero evidence of information inventing itself and harassing material things into conformity as we watch (cf. Ch. 11, *8). We have the same regarding billions of transitional or refugee folies, failed products, transitional nightmares, things that did not work, but happened to make themselves in bits, as if the co-ordinates of brilliance were slowly available in bits, which in fact makes it far harder than merely making them co-ordinately.

Zero evidence is that available, for the ways it would have happened, EMPIRICALLY.

Thought says this and that; and it does not happen. Foretells this and that; and it is not found. Evidence is.

On the other hand, using what is, to find a theory, you simply look at what is cognate to the consequence in operative power, system or situation, present the idea and then test it in various outcomes to see if they fit.

It is not at all difficult.

What is difficult is IGNORING the evidence, both positive and negative, and INVENTING things neither found nor operable in principle, insensitive to causative adequacy, irrelevant to actuality and making them fit, like an elephant into a low train carriage, or even a pram.

That is why there is trouble.

Romans 1:17 specifies the cause of the TROUBLE. Man's mind is a fine thing in principle, quite remarkable indeed, not a simple creation but a creative creation, which has spirit which no man can begin to make, since control is its antithesis. Through this facility and function, man is able either to rebel or envisage rebellion or invent reasons for rebellion, or to conform to reality, or instead to some high-paying dictator, or to some other psychic desire that appeals. Since however the spirit back of man's mind - and which can USE or ABUSE it, often trying to make it do what it cannot do, such as the irrational as here - CAN so exercise itself, this being one of its greatest capacities, a certain liberty of thought and of aspiration: then it is not at all surprising that it does so.

It is the same in a phase area, with 'teen-agers. They CAN operate their desideratum dynamic, and invent reasons for drugs, such as rebellion against stuffy-fools called adults, or their parents, or schools, because of maltreatment which may be real or imagined or the conception of resentment at not being able to be as young gods, or indeed for any reason or treason to reason at all. It is not surprising, this being so, that this dynamic can be exercised to their ruin. Disappointment can lead to obstinacy and pride to continuity.

Adults are another phase. Because it is the maturity of the race now, people fully grown that we have in mind, then it is the more humiliating if they take a similar phase as their own, since at such an age, one should know! But people CAN become obsessed at any age, their realisations recessed because of hiding from truth, either because of more adult or more savvy exemplifications of rebellion or resentment or pride or aspirational folies, such as populate the land;  and such things can appeal to some for their very wonder, like the foolish old architectural exhibits of the same kind, in Britain, odd structures, leading to smile, grimace or distaste.

Evolutionism is one of those folies, as some have it, or follies more directly, as appears the norm; and of course there is the French exposition of it. Personally, one prefers folies not only because then the word seems almost in itself to imitate the building, but also because not having other connotations, it is at once clear what one means; whereas 'folly' might be taken simply in a general sense and so lose impact.

There is, then,  in these architectural constructions a type of recklessness, or humour, or exhibitionism, or artistic romancing, with little use except perhaps to surprise or to affirm some notion or lack of notion AS the notion.  It is not only in architecture that mankind has such inclinations, and when it is used in  humour, it can be scathingly satirical, pleasantly enthralling, but never to be taken seriously as it is. It pokes, prods and smiles, or has a wry grin or distempered brow in its heat.

Man is like that. He can do that sort of thing; but teaching it to children is something else ...

In fact, what the garden of the Lord has, if you want to conceive of creation as a garden, is a maestro collection of points, variable points at that, which conglomerate about a point, like a dog tied to a stake, called kind^*2. There are exquisite ways of doing things often brilliant in concept, judicious in application, intensively technical in mode, requiring mathematical disposition and engineering creativeness - if you cease to look at folies of the imagination (this makes even the term look slightly awry, perhaps an import ...), and return to empirical reality.

Sober thought finds these ingredients, and it seems that a creative surge was so vast, almost playful at times, so intensive in scope, brilliant in mode, flagrant in felicity, disdaining the ordinary and acting with a fluency of thought and motion which excels all description, that it set, like stars in the expanse of the heavens, its creations here and there, not of course merging into each other, for this is not the evidence, nor submerged into a continuum: but special each one. Moreover, there appears a scope for unfolding within various cordons and constraints, as this proceeds, of which the unfolding of the marvellously compacted and beautifully expanding and growing fronds of the fern are an example, the abundant from the secreted, all by design, designation and superintendence.

It is not gaps in empirical upgrading by billions of brilliant bits which have to wait around till other brilliant bits come, and not degrade, in PRECISELY the opposite way in which such things (though much less intricate) are made by thought-using man: it is not this which we find. It is gaps between items of creation, on the scale of the conceivable,  which come with such an exuberant felicity and unfathomable ability of enterprise, that it is as if the dark night of NO CREATION, or opportunity for creation, is here given this star, this object, this fish or fowl or function, this atom or molecule or organic complex, and now that one, dotting the realm of openness with confirmed creations.

In this, the empirical fact resembles another empirical fact: that of man's creations. Now here, this novel, that play, that poetry, now there, comes an exhibition with a creative surge which both presents something new, and the scope for variations on this theme; and it comes not by bits, but by vision, purpose, enduement under control conscious involvement with playful or grave intent, now skipping with exuberance, now intensively concentrated. Thus does the empirical adorn the logical necessities of creation, by our 'made in the image of God' status reflecting in its miniscule level, something of the purposive modes of creation of our Source, the Creator of our spirits and the fabricator of our bodies, yes, and the designer of our minds, with all their equipment to boot.

Precisely as in human creation, but on a scale vast beyond comparison, items are made to take this or that space of conceivable reality - and of course, though we might be able now to conceive of it, this is very different from conceiving of it before it came to be! However, even this within limits, can be found in man, as he is impelled to discover something, sees it, and then acts to enact its existence as a wholly separate action. Moreover, it is as with stars spatially, there is space about them; so it is with kinds of creatures biologically, there is space around them.

Again, it resembles a book. We might seek to envisage all possible books (and of course would need to be far wiser to do so), and then see which books, distinct, like atoms, here and there have actually taken up position on the scale of the possible. There is neither merging nor continuity: there are items, elements, creations that come, and with however many editions, this is their corner or that.

Denton remarked that in terms of 'nature' the only place where continuity is to be found is in the mind of man. It is in this the same in the creations of man as in the creation which is 'nature', except for this, that some men have to try to improve their work or works, USING intelligence to make modifications, or complete changes to another technology; whereas we find in 'nature' nothing of either half-invented technologies nor miserable flops, but only what is in supreme sophistication of action, of cells. When the inventor is outstanding and his mastery is mature, then towards this mark he also may tend. With the Almighty, predictably, there are no folies. They are not to be found in their inchoate abandon. His is the mind without limits. Superb in operation, He needs no waste paper.

In accord with all of these things, as exposed in The Unsearchable Riches of Jesus Christ ... Ch. 7, we have this on the misused concepts of 'bits' ... and what is actually the aetiological necessity by contrast.

ORDERS AND ORGANISATION

There are orders of things, and of facts, of functions and of felicities and infelicities.

It is useless to try to merge what is distinct, distinctive and sui generis.

The effort to ally or even fuse good and evil, brilliance and stupidity, frenzy and peace, defence and assault, lie and truth, beauty and ugliness, to merge matter and mind, spirit and either, felicitous facility and shameless inability, erudition and ignorance, incapacity and performance is mere gaucherie. It has neither place nor ground.

That which is, is, and that which is not, is not. Is that not it ? It is.

What has one function demonstrates it; to moon after its having another is anti-scientific, false romanticism and cheery party-talk, with a different alcohol, that of inward vagrancy. Shunning logic and following fashions, such fads are not testable and the very opposite of triumphantly exposed realities. It would be well to consider the actual evidenced order that we meet.

First, there is the realm of the ordered, simpliciter. To be, everything needs order, so that it may have characteristics and be characterisable as this thing or that. There have to be consistencies in order for there to be pattern in order for there to be a rendition to make it thinkable and meaningful. Total absence of all order is tantamount to nothing; for as soon as ANYTHING is asserted of it, it is too orderly to cohabit with the concept.

Further, there is no such thing as an everything, or an anything. Even if you try to think of 'anything', the very word requires thought as to what a specific thing is, what totality is, and what therefore denies both. It is a concept but it lacks denotation. What you get is one thing or another.

In truth to which we shall return, there appear to be atoms which are building blocks, fractured bits perhaps like quarks, smaller bits like electrons, positrons, protons, neutrons, and these have architecture, dependent on powers and forces, make impacts and experience constraints and restraints as to conduct, change and interaction.

These can be used as building blocks, to be sure; but the building is of blocks that are distinctive, not 'anything', and the results conform to the laws relevant, or the building does not occur, but rather mere collation or repulse.

Yet from these designable units, buildings can come. Give the bits architectural location, mutual interface and plan, and behold, a creation, not required by the bits, the parts, the ingredients, but one to which, given imagination, constructive power and architectural facility, they are susceptible.

Thus indeed many things can come from units, but not from units alone^*UR1. You can build if 'you' are there and what it takes is within you.

What you are using to build, in our imaginary case, which deals with one of the many strata of creation, plus yourself, an articulate, ideational, purposive, inventive being: it has a certain typology.  It is ordered; it has orders; and these things being so, you may choose to create with it, using what is by nature, not entirely and intrinsically always ordered, your thoughts, but deploying what is ordered, that your wit might use order  to make novelty. Embarking on innovation,  you find imagination come true so that vision shows itself.

You might say, that it might use order ... 'It' ? That is, yourself.

In our first category, even outside the recognisable and functionally definable entity, 'yourself', however, we have really hidden two phases, and it may be best to turn each of these into a category of its own. Thus there is the material realm, with its orders inherent, inbuilt in form,  format, functions, correlatives, responsive criteria and notations that are written into its very being.

That is the first.

There are worlds within worlds, but they are wrought, taught, instructed worlds. This, then,  is the first cosmos, that of the architecturally ordered, the units, the forces, the correlativities. Even when one moves to questions of predictability of particulate appearance, as distinct from waves, one has the wave mode of prediction, and at this level, it is hard to get beneath the structure to the sub-structure,  to analyse what is the micro-super-unit, so that it may be traced; but if it may not always be competently traced as such, yet in its traceries and trajectories,  it may leave in waves the consignment of its presence. This we have investigated, in various contexts,  in SMR Ch. 3, pp. 402-422O.

Various motions in mathematics, such as those of Tullio Levi-Civita, credited with co-founding  absolute differential calculus, and so making possible the work of another Jewish scholar, Albert Einstein in his formulation of general relativity, in physics, in astronomy: these show further and further the ordered universe, which Einstein so loved to ponder (saying famously, God does not play dice), with its fantastic detail of laws of this and that kind, governing various functions at diverse levels of time, space and dimension, all with functional correlation with adequate causation in type: a work of infinite genius, layer on layer of engineering, mathematical, formal and architectural giganticism like the song of a glorious bird, echoing wherever it goes.

This ? It is a SONG and not noise; it has style, elegance, virtuosity, pan-operation in the challenge-solution domain. By the nature of its cosmos, agency, activity, construction, operation and intrinsic mode of deployment and operational method, it is a work of art, mental action, concept correlation, ideational manipulation by command and construction. It is one not allowed to vary in its modes, past the kind concept of the elements within it,  authorised and activated. These may include provisions for downgrading with time, this as a mode deployed in creation for its limitations and delimitations, whether in the downgrading of available energy or the slow accretion of defects in the actual speech of DNA, though it be called code.

Further, it shows by the manipulation which man can give, in the case of mere matter, such a fountain of energy, locked up, and such potential for explosion with fascinating but horrendous violence, that it is apparent that given the means, the unlocking of available power can rise to all but unimaginable violence and devastation. Thus the word of II Peter 3, concerning the Creator of this conceptual-ideational-verbal-correlation, who indicates His intention of removing the whole thing and making a new heavens and earth, and the elements of power and heat to come, allies itself most readily to the nature of the case as now. Some two millenia later, exposed by research and experiment, this like a portent and a prelude for what is described by Peter, has included what was not quite so experimental at Hiroshima, an outflow of energy in appalling grandeur.

What man can bring to a city, God with the greatest facility, can bring to the universe, when, like a scrap of paper from one's desk, it is finished in its service and disposed to the bin (Matthew 24:35, Isaiah 51:6).

These are not mystic ponderings but simple realities. Man gradually catches up with some of the wisdom of God, given a few thousands of years; but even then, not in power to do what He did, in making things of the nature of our universe in its entirety and originality, but with a dowered equipment of mind and facility of spirit and imagination and conceptualisation, to imitate or excavate or compose at his own level.

As to that Creator, He is no part of a system, since to be realistic, this requires what makes the same, and the idea that nothing will do has nothing for it, since its etiological contribution is nullity, and such inoperative nonsense, that even the famous physicist who once embraced it, appears for good reason, to have abandoned it (cf. The gods of naturalism have no go! Ch. 3). God Himself is alone, eternal and the only option to nothing, a thing which is notably defective as a ground for everything: question begging invasions from nothing and principles (mere descriptions) and drawings that lead on but never show it, are all very well: but not logical. You need the reality that does it, not mystic language; and the invisible is the least mystic of all language, since it is our operating platform, thought arrayed to fulfil its purposes and the envisagements of our own spirits.

What lacks these qualities and means of their derivation is similarly stringently removed from consideration by evidential nullity, experimental nonentity, and non-citability as to any of its relevant operations, being irrelevant to the issue and a consignment of fancy where fact is required.

So did God in this, our universe, leave the echoes of all these scales of quality, quantity, architecture, the macro- in space and the micro- in atoms and cells,  always challenging, always leading on to yet more functions,  His mind spread over it like a bright light. We find more and more, and the more we find, the more it shines. His is the name accorded to the minimal and competent, etiologically adequate demand,  and the verifiably vast confirmation^*UR1A.

This is exemplified in biology, in the once misnamed 'junk DNA' now found to be a residence for essential governing and oversight functions,  abilities of fascinatingly stupendous intricacy and functionality dowered in this, as in so much else, to the creation. The ludicrously misnamed 'junk' becomes a site possessed of primary,  secondary and further functionalities^*UR1B, superb in composition and mode of action. These are characterised by intricate provisions of staggering proportions, including codes about codes, information about information, while the whole achieves that miniaturisation in visible cells that together with man's invisible but highly operative spirit conjoined in personality, makes him so remarkable.

 

WORDS AND WORKS

It is ludicrous to ignore, deny, fiddle. You do not get what far transcends man's mightiest works of disciplined intellect and empirically constrained power from the absence of what makes it what it is, but from its presence. It must be 'something' ...or other: the brilliant hypothesis which becomes more modish than 'it is from nothing', becomes mere verbal disjunction from duty. What sort of a something produces poetry ? the inane, the moronic, the insensitive, the particle prodding ? Is that it ?

WHAT particles are there to the ultimate point but words, with the semantically irrelevant physical elements that project their inner content, words as constructed and operative per se, the whole point! and what are words but symbols of meaning, and what is meaning but an element of truth, and when it works what is done but to show that the two are functionally correlative, and in what way ? It is in the way of sensitive perception and institution of symbolically expressed meaning, which is in the domain of perception and comprehension, ideation and conception. What is the use of pretending that everything is bits ? Bittishness in building materials does not even begin to disguise their integrality, functionality and symbolic purpose.

They specify; it happens. They are purposive in functionality, meaningless and useless without that. When as in life, you have codes about codes, then of course none of any of it is workable except in integrality, meaning content and conveyance, orders to order and consequence for the whole. Meaning in words, codes, this is the entire point; except where it is combined with command, this becomes a meaning-order combination, and where this is combined with commands and available materials, this becomes a building trio, each without the other, in vain. All in one becomes one for all; and the one to whom it is appointed becomes the symbol receptor, the comprehension consequence in body, and so is. These things, and not bits, these are in a cosmos of cause and consequence, ideational in kind, conceptual in character, purpose in denotation.

To be sure, transmission can occur by packing things up in bits, but the need to do this merely attests the packing device, and it is no more a concrete indication of the nature of the thing in view than is postal wrapping, which may contain anything from vomit to invention. It is the content which is to the point.

A particle^UR*1 is an opportunity for combination, manipulation or admiration. If it is buildable, then that is one of its inherent powers. Whether this be done by man or any other agent, here is immaterial. It has this facility for what has the facility to explore or exploit with it, and this includes the receptivity for man's type of mentality, the two being wedded in kind, and made to conform by adequate causation to an entirety in terms of which they work. And what is that ? It is one in the Bible called the Word of God, shown to be eternal (for from nothing, you simply neither can nor do get these things), the basis of all invention, composition and creation. In Him, it is innate, inherent with what is eternal, necessary because nothing has nothing to do with it. As to Him, He utters His desire, theme, command,  in separable words; things do it. There is the Word which speaks, and there are the things that have its speech nestling within them, as command in force, as proposition intact, in speech with all the niceties of spirit, to the spirit of man, as He moves and desires.

It is such words as these which we find written in us in DNA and its companions, with our spirits and minds an imaginative companion, a creative facility, so that from the ultimate expressiveness, there are consequences not only is a word of order, but in the order of word-creativity in ourselves. Abounding in creative power, being created as creative, we have this consequential, this derivative functionality, even in the domain of words, by which we can create within the limits imposed. These in turn, are equipped in the logical milieu created not only for us, but in the universe by its mode of construction, so that our word power becomes operative power and we can construct things by these means, as well as move to understand them, and embody equipment equally showing this facility, functionality and method!

All these mute and verbal originalities, the universe and man its verbal ascertainer, the ontological reality,  it has to be emitted, committed to be, ordered and engaged into its domain with its limits and powers; and in the Bible we read not only of its source. We find  that it is  from the Everlasting Father, the Creator, who does not have speech-writers, since all wisdom is His, for He as the eternal source has no lack. Who would impose it ? Who could preclude its removal ? As soon as you have ulterior systems and powers, limits, you have to have the causal force back of it, if not a magician, and this has to have its own genesis. In the end, you have nothing, which if ever all, always is, so that you never could have had anything, manifestly contrary to fact! Instead,  you have the creator of temporal causal system (which has constraints on its facilities), by the unrestrained causal capacity, which is His. Through His Word, He speaks, and artifice, articulation moves as the Trinity operates as Creator.

 

THE SPEAKER

He speaks: it happens, but He is not limited, since all constrained systems are such by His impulsion. In creating a time-delay system, subject to constraint in this way, God has utilised a non-time-delay power, His own, so that those concerned about times and time of creation in process, simply do not understand the ontological reality: no checks on God.

It is the Person who is the Word who performs the creation from the Eternal Speaker, Creator, that Being unlimited and illimitable, who is what He is, and shows what that is both by what He does and what He says^*UR1A, and the testability of the criteria of both in combination.

That man has foiled and spoiled so much, and inherited what folly calls for, and so is enclosed in a causeway to destruction, while surrounded with oceanic beauties, to use an image for the point, being embroiled in the results of his endless seeming misdeeds, presumptions, dismissals of the divine and inventions of the same as the mood and fad takes him: this is a complication of no mean order^*UR1C. It does not however annul the realities of the causal necessities for creation, but merely exhibits the fact that when the Creator of matter and mind and spirit acts, it is not like some fuddy-duddy who smiles vaguely and watches ANYTHING happen.

It happens within the domains ordered, organised and instituted, with the liberty of spirit accorded man in particular, both to muse, confuse if he will, create and perform with grandeur or disgrace;  and though God, the Lord,  is patient to the point of wonder, He DOES act. When He does, man tends always to wince; for the action after creation (from Him) followed by desecration (from man) is not always pleasant to the propagators of folly.

If it were, it would be unnatural and irresponsible, as if little children were benignly watched while they cut off each other's arms (and man does far worse than this, and often extends his tortures of fellow beings for years). Liberty is to love or to hate, and wisdom is there but not required, and penalties are there and often delayed, that all things showing what they are, can be assessed and declare themselves to all. All can learn both for time and for eternity; and this is not altered, whatever be the obstructive obfuscations to which many are drawn, like blind mice too intent on escaping the farmer's wife, with her implements, to see where they are going.

 

COSMIC AND SPIRITUAL CAUSES, THE FORMER CREATED

There is a cause of this universe, of man, and there is a disjunction from Him whose is it, and there are results: both to make things and for their misuse. These are short-term and long-term. What they are, requires attention, not dream; and God detests the idle and often naturalistic and virtually always reductionistic dreams that man uses when sin closes his eyes to the actualities of what has caused both himself and his troubles! Thus at one stage, Christ indicated in a sharp rebuke - when asked for a 'sign' when in fact He had bathed the environment in miracles of diverse kinds - that He would give none but one. 'Perform please', say to a great mathematician, is likely to be met with a smile of dismissal and sadness, as if regarding a presumptuous and callow child.

NO SIGN, said He, to this adulterous generation (spiritual adultery is one of the features of this moral disease, that is, playing about with gods, godlets, pseudo-gods as in Communism and so on^*UR2) - none except ONE! That ? What sign would He give ?

It was the sign of the prophet Jonah, He declared. Which was that ? The man, Jonah, a prophet, 

	had been rebelling against God (point 1),
	he had gone on a vacation to escape duty for God (point 2),
	brought a storm on the innocent sailors paid to sail (point 3),
	admitted his guilt and offered to be thrown overboard (point 4),
	was at last been reluctantly thrown out by them (point 5),
	was rescued (point 6) in an original mode (probably a whale-shark with oxygen containing shunt site for rubbish, sufficient to hold a man, as modern report confirms) which in shallow waters vomited him as the mode of that type of creation it appears,
	and then felt obliged to do his duty once more (point 7).

 

It was this Jonah to whom the Lord referred when asked for a sign, and it was the sign of the prophet Jonah ...

HOW did this piece of history, leading not entirely surprisingly to repentance in the city of Nineveh to which,  subsequent to his 'sign', Jonah went and preached - repent or perish - relate to Christ who made it His reference 'sign' ?

It was like this. In the Bible you often find types and anti-types. This means that something or someone normally, is so like in some feature of his nature, or actions, to what Christ in His incarnation was or had to do, that it is like an illustration of the sublime by something prior, a parallel in part. Thus Christ did not sin, but He came as a vicarious sacrifice. This meant that He would take the sin, assume its guilt, though inviolable in Himself, heroically strap it to His own account, endure its penalty, and so for those who would receive this gift, grant eternal life, death being paid for. How does this relate to Jonah then ?

Take yourself through Jonah's seven episodic features. Points 1-3 are taken up by Christ COMING onto the ship with man's sin - as much of it as would be surrendered to Him, that is as in John 8:24, Romans 8:32!

Point 4 is partially paralleled in Christ's admission of (adopted) guilt for those whom He would redeem;  and being willing to be thrown 'overboard as in point 5, represents His vast though exceedingly painful willingness to be crucified and so to be accursed, again vicariously taking the rap. The rescue is the resurrection, and the result is His justification of all who come to Him, who receive Him as the people of Nineveh in that day, received Jonah.

 

CONSEQUENCE OF ATTEMPTING TO GIVE
SHORT-SWIFT TO CAUSATION

AND OF INVALIDATING THE ATTEMPT

That was the sign. Jonah in his amazing excursions, filled with realism and yet with deliverance, with sainthood and yet not without profound errors, this became the basis for exposition by the Lord to His generation.

Jonah was three days and nights in the large fish which enveloped him, so Christ, not for his own sin, but as vicarious sin-bearer, would be thrown out of the boat of His civilisation in Israel, and cast into the waters of death, to have this swallowing expel Him, since death could not hold God (cf. Acts 2:23-24). That resurrection then became the challenge to His persecutors and the opportunity for those in this world, all in one. THERE, there was the sign. It was the very centre of His entire work (as seen for example predicted both in Ezekiel 34, where GOD would come as the Good Shepherd, and in Hosea 13:14, where God would by and in HIMSELF, annul the death penalty for faith. This He most conspicously did.

First of all, He foretold it for thousands of years, in increasing and at times excruciating detail, exhibited man's drastic need of it over the same period in parallel and increasing force, allowed history to teach the extent of man's folly, and His own advent as Jesus Christ to show the extent of the difference between man as he became through sin, and man as he ought to be, while covering the differing where repentance and faith were to be found.

Secondly, He exhibited the same power of resurrection in cases, not limited to incurable diseases as far as man goes, which were spectacular and extreme, as occurred when He deliberately delayed coming to the rescue from death of His personal friend, Lazarus, the more ardently and amply to show, when four days were past, that it was indeed resurrection. Further, He did it in a spectacularly simple fashion, as so often in His thousands of healings of masses, of whom it is sometimes said He healed every one in a veritable prodigy of love and power in a seamless robe of Spirit. He called Lazarus back into the field of physical creation, just as He had called the universe into existence (as shown in Genesis 1), in the first place. Power is shown by what happens to your words ... Lazarus' resurrection came on time, in spectacular simplicity, to vast public observation, and in this, as in all else, HAD HE FAILED what He explicitly declared, then that would have been the end of His claims to deity.

God does not fail: not the God of Israel, of the Bible. What He says, He does. If mercy intervenes, that is because He SAYS (with great passion) that this is what He desires (Micah 7:19ff.), and repeats this in so many lilts and expressions and forms and imageries that it is an essence of the whole presentation of the Bible.

However He did not fail. Man had only to produce the slain body. He did not for one very good reason. God is always beyond grounds for doubt. It was not there^*UR3. A sword pierced body, dripping for 6 hours as it sags crushingly on a cross, watched dying, is not the ground of faith, when it twitches. In His power, He went from the tomb, being unavailable for inspection by His enemies, since as with Lazarus, so with His own body, it was in use for laboratory purposes, It was needed to show it to those willing to see (Luke 24, Acts 15), who were not merely sensationalists, what had happened. On that the Christian Church is founded, and the power to heal^*UR4, often shown, is merely one of the multitudes of consequences.

Thus we find that the creation and the redemption both have their attestations, and all things requiring causation and consequence, have it in abundance shown and even illustrated in abundance in pivotal points. It is not ONLY the material kind of cause-consequence; it is the mental and the moral and the spiritual as well. There are DOMAINS, and we should know this; for they are as conspicuously differential in type and mode, as are ships for the ocean and the air: they ... 'sail' differently, and have diverse requirements and characteristics for their beings and their progress ... or regress!

We must follow the evidence in all things, whether of creation, failure, redemption, in the practical laboratory of history or in that of the ascertainable realities of our construction (cf. SMR pp. 140ff.); and all things to His verifiable, uniquely validated word, the Bible^*UR1B.

There is however a very negative feature, focussed in Satan, found in many breaking marriages and friendships, sometimes a pang of despair given volatility by disgrace, disgust or dismantling of the psyche into 'bits' so that it grieves. In the Bible, you see that this is something like judgment, when it is applied in a total format. Thus in Jeremiah 4-5, we find such a theme exhibited:

"I beheld the earth, and indeed it was without form, and void;

And the heavens, they had no light.

 

^"I beheld the mountains, and indeed they trembled,

And all the hills moved back and forth.

I beheld, and indeed there was no man,

And all the birds of the heavens had fled.

 

^"I beheld, and indeed the fruitful land was a wilderness,

And all its cities were broken down

At the presence of the Lord,

By His fierce anger.

            ^"For thus says the Lord:

At the beginning of these words of Jeremiah, as given above,  you see the return of the earth in the envisagement of the results of sin and shame, as back towards the "without form and void" condition. Brilliance has become a mere utensil for wickedness.

People do much the same, deconstruction, sometimes in philosophy, sad in its rantings, poignant in its purposeful self-devastation.

The case is clear. What  then, if that very intrinsic feature of characterisability be abandoned, this a sustainable feature in a world of thought where cause and consequence are in its interstices, elements of its meaning, for it is what DOES this and that and so CAUSES this and that, and so is characterisable, available for thought, specifiable as distinct from nothing:  then argument is over and speech is superfluous, a high price to pay for futile innovation. Nothing is in view; so be it. Some like to ponder it. It gets nowhere, is nothing, of no consequence as an abiding thought, the annunciation of a vacuity.

If then, the call for cause concept be abandoned, so that logic becomes a thing apart, then so is speech, reason and power to argue, all sharing the common tip, each elementally concerned in the other. This merely makes the work of thought in terms of such a 'model', a mere mirage of total irrelevance to data and the principles of consistent rationality. If you want to be irrational, the way lies open; but for debate, the way is dead by default.

Nor can causality be subjectivised in kind; for if you 'explain' it away, as if to dismiss its inevitability, you are giving CAUSE for its inapplicability. Therefore, if you are right, then your argument is wrong, and this is what you have proved: your own futility (cf. SMR Ch. 5, Causes, Predestination and Freewill Section 4).

Since the demolition of causality in this case is the aim in this specious field, the use of it to secure that dismissal  is a perfect example of begging the question. Worse, it simply uses what it wants to be invalidated, to pull it out; so that the success MEANS the defeat. If it WERE successful, then it could not be invalid. If however it IS invalid, then there can be no success from it. Validity is the issue.

Thus, if the argument requires what it wishes to extinguish, in order to achieve this, then its success, in removing its own means,  removes its relevance, force and applicability. It is like destroying a house full of people,  so that there is more room for more children from the mother in it. Then, however, there IS no mother.

Put differently: if it were true that causality were invalid, then the grounds used in seeking to show this, the causes of the competence and applicability of the alleged reasoning would invalidate the very weapon used. If you prove a gun does not kill, it is hopeless confusion and irrationality to plead that it was effective enough to do just that! If logical grounds in a relationship of events and powers, are not to be allowed to contribute their varied forces in order and according to their own powers, then the model excludes what it is desired to affirm. It is simply irrational, its pretensions invalid.

You cannot then apply these very things in order to invalidate them. Invalid are they ? then the use of them has no force, is illusion.

Again, if the attack is true, then the assault is effective; but if it IS effective, then the weapon of attack, being annulled in reality,  becomes itself a hoax. If you try to kill with what you prove is not a death instrument, then your proof forecloses on your attempt. You cannot by using a hoax as a method, remove what the reality is required to do: hoaxes by nature do not accomplish, because they cannot, what they are supposed to do. This is equally true of all that pretends to be what it is not, and claims results from what it is shown it does not have.

That is the precise point. More generally, ALL argument becomes invalid on such a basis. The grounds to which it appeals, cannot be conjoined; for an invalid method cannot successfully deny anything, not even validity in an argument. Its own validity, if the argument were true, would be zero; hence its fruits and results would be the same in its use.

Having a 'go' at causation, by explaining it away in these or those terms, is using it to abuse it, and losing it in order to apply it. It is killing the one to be robbed, in order to get at its life. It is a little late, if you 'succeed', in your use of it; since then it is not there. Confusion has here a second masterpiece, to match that of poor Macbeth. Unbridled ambition is like that: its aims exceed its means.

ALTERNATE COURSES

Unless then the cause-consequence provisions of sustainable etiology be abandoned, and so likewise the power of logic and speech through differentiation of elements by words (cf. Causes), so that man becomes an abandoned concept, stripped of his powers of thought, and logic is dead, you have no other option: reason and God. It is this, or abortion and confusion, antinomy and antilogy, loss of mental cohesion and explicatory power (cf. Design and Deity ... Section 8). Since this renders all argument by its own model, invalid, it becomes useless for anything to be forwarded from this side. It merely capitulates.

Thus, in fact,  this universe is inexorably and inextricably the work of stupendous wisdom and elaborately cognitive conditioning.  If however on this model,  logic be dead, then so is argument, and by this means indirectly, as likewise directly by ratiocinative process, the reality of God is established, free from the encumbrances of methodological assault (cf. Repent or Perish Ch. 7, It Bubbles ... Ch. 9, Barbs ... 6  -  7).

To assault, you have to be there; for a weapon to assault, it has to be there: if causality is not there, if the complex of logic and grounds producing results for thought or anything else, is not valid, then its results are in the same category. Invalidity, however, this can show nothing to be invalid. Dead on arrival, it can kill nothing. Its assassination attempt is vacuous and achieves nothing. Causality remains operative, and magic, mere imagination,  and nothing alike, are mere words to avoid the issue.

It is rather like hell: you CAN go there, if you want deconstruction. Here, you CAN deny God, if you want to invalidate your own reason and strip to the chassis, mankind, then dissolving the residue in the acids of mindless rejection. However, when you do, you have no more consistent power to reason, and have fallen on your own metaphysical sword.

In the end, nothing provides nothing, and the basis of all constraint, form and law, not inherently demonstrable as self-productive, requires what escapes in the only way possible to thought, available to logic: eternal somethingness. This source must be sufficient to produce all that is, and cannot be subject to an extrinsic system, since that merely puts off the fateful day of finding the logical basis beyond the constraints of our time, for its existence with all in it. Just as the buck stops somewhere, so the causal grounds start somewhere. Nowhere will not do. Nothing is not adequate. Hence it must always be which can do all that has been done, including space, our type of time, causation and law, organisation and the very ontology which demands an answer.

It is not hard to find, once the irrelevant byways are avoided, those romantic hideaways for a weekend without reason.

There is one eternal Being sufficient for all, efficient for all, whose creations include the power to desecrate, and the power to love; and whose verified and validated written word for man, the Bible,  is as exceptional and unexceptionable as millenia of demonstrations require. He is not on the sidelines having spiritual lemonade, but has come, His word tells us, into the interstices to rescue the foundling who founders, man, from the results of using his extraordinary powers to create gods, to make himself such, or what he creates. Man's Founder does not welcome obliterative agencies at work in His creation, whether within or upon man, the one or the other, often says so, and has exhibited the certainty of His negative response to the violence of violation by His redemption.

Negativity is unworkable and unnecessary, even to the psyche, for kicks. God positively is and has positively acted and has made it positively clear, demonstrable without defect. You DO however have to trust Him. If not, you are negating the source of your own being, and become a byway. Moreover you DO need to receive His redemption in the appointed eternal Word made flesh, Jesus Christ, by whom God has produced the recovery for any man or woman or child. Without this, you wander over the border, while the gate lies open. That way, there are barriers upon barriers (John 10). You NEED to use the gate.

 

Section 5

WHAT A KIND IS MAN!

We have been considering the structures that surround man, and the powers which he has, the domains of various functions, styles of thought involved in their construction, conceptualisation and implementation, both as concept-bearers (and so investigable by concepts, and found to follow them) and concept sharers, in diverse parts of the equipment. Man and his cosmos have the tools and the tooled up conditions that match! exceedingly complex in the physical format, and sharply intimate in focus at the mental level. God is not mocked: the entire cosmos is an intellectual image of the intellectual capacities of man, which did not create it, man being a product himself. Both are brothers, the one to be and the other to find, because one mind made the two and the one language that is in all life in the DNA, is merely part of the language of logic and conception, symbol and command, opening and spheres of thought and imagination, which is in man and invasive of the realms outside him.

Man's will, mind, body, and the creative capacities seen in their formulation, the information put into them so that they can be, on the one hand, and the information which can be produced by them, on the other, complete and often replete with creativity of type and kind in the mental and spiritual worlds: all this has been considered. Its integrality is not in kind of actor or agent, material, mental and spiritual, for these are three utterly incomparable realities; it is rather in the functional coherence of the three, so that spirit can imbue mind with vision for action, and mind can penetrate the other creation, for understanding. The word of God is throughout, and blighted is what refuses it. That follows from the reality of the LOGOS which created all in His own way and by His own facilities, so that all are marked, like bricks for a firm stamped, with the identical impact, mental for mentality, spiritual for spirituality, material for matter.

As to the curse (cf. Beyond the Curse), it is one of the tempering consequences of man's tampering, and naturally, as the centuries pass, its results both from judgments on this earth, and in man's fallen psyche, now more and more vulnerable to the insanities of devilry and murder, as if inconsequential (as foretold in Revelation 6, in detail), become more extreme. Indeed, they often approach the ludicrous; but sin is like that, for it IS ludicrous, a barren, contra-evidential rush of flesh to seek, secure, possess, destroy or use any ploy to disregard construction, Creator and case, and salvation with it!

Man is indeed capable of purpose, mischievous or noble, informed or deformed,  and therefore of error; and this is outside all determinism, just as his ludicrous, motive-driven ideas, whether visionary or vicious, are invisible in nature, as is truth, and cover and control overall to a major degree, the very inter-relationship which he has with material things. In this field, it is relatively immaterial how things are, for man creatively seeks to INVENT and CONCEIVE and CREATE means of adapting what is material to his visionary desires. That is the sort of being that he is. Even for the Christian, at peace with God, things as they are are surmountable in vast measure (cf. Mark 11 and the moving of mountains into the sea, where they do not accord with the divine desire). Indeed, in the very realm of ideas and spirit and vision, there is often a vast war, not only in the background, always there (cf. Ephesians 6), but in the actual conflict of intention, analysis and understanding, together with aims and their reasons. These tend to dictate, at the superficial level, what is done with and to material things, the stage for the productions of the human spirit, and its responses both from others and from God.

Man is often spontaneous, sometimes heinous, foolhardy by desire, blatant in revenge, intimidated by intimated sacred wishes, founded on his own personality, or driven by devilries, all as options to seek something not of God, and to pursue gods that are no God whatever. These realms have their own earthquakes, but the spirit of man itself swells in his own hinterland; and erupts often, when not cleansed by the Creator.

His vision is unpredictable by man, even in principle, since it is driven by many things, be these conformity to society or non-conformity to society, or capacity to discover or vision of truth; for here there is the evidence of creativity, plumbing the depths of various fields or distorting them like a mosquito on the surface of a pond, the waters below unmoved, as the case may be. He may do this for enterprise, for envy of God, of others, for the lust of power or the love of truth. He may boast of love of truth while serving selfish goals, and may know the lust of his heart or it may even be hidden from him, so great may be his pathology. These are domains of will, of error consisting not only of the gap between desire and mode, method, but between method and actuality.

Man's spirit is what makes him want to argue about the obvious, and it is not in the least degree exhaustively even knowable by man as a field for understanding, as the screeching composite of psychiatric and psychological modes indicate. This, it is not only because it is itself a source both of conscious and unconscious warping, but a site of limited power, even in its own field. When unbased in its ultimate Source, like a motor on a board facing downhill, it is unproductive of truth, being better at mere associations of things. Based where it belongs, where there is no limit to the facilities which it has, and where these are found in its invisible Maker, it has an infinitely superior basis; but it is still limited, not by the Basis Himself, but by man's being a creation. He is apportioned what he may do, and find and discover.

The scope is great; but not unlimited. Yet, the more man relies on the God who gave him these extraordinary features and facilities, the more, like a motor on a concrete base, he finds, inspired like so many of the Christian innovators in science, by the order and the methods and the brilliance of what is about him. When it comes to God, acting relative to man, to take the present case, NOTHING shall be called impossible. When you are WITH the author, amazing chapters may be written; and much of the sourness of scepticism (cf. SMR Ch. 3), comes from the unnecessary limitations which man, divorced from the God of truth, finds for himself. Indeed, if you cannot assess the truth, on such a model as that of determinism, a mere puppish presumption of ignorance, then you cannot logically attempt to define it, or declare that your view IS what is not there!

It is on all sides necessary for man to be responsible, not to his own will, with potential for folly and wisdom, but to God whose wisdom is inherent in his construction, but not in his own mental construction! For that the mind needs reconstruction, with a right spirit placed in man. Mind has its own problems without the Maker, which then become irresolvable as SMR and TMR  in particular have shown; but when his spirit adds reckless desires, 'sanctified' by religious noise or not, there is an army of confusion, each division adding to the confusion of the other (cf. SMR Ch. 10). So man wars: he is in the main, at war not only with God, but with himself as well. On the other hand, the mere movement to God allows problems  of mind and spirit to dissipate like mist as the sun rises (cf. SMR Ch. 5, Light Dwells with the Lord's Christ, and Where He is, Darkness Departs).

The marvel is^*UR1A, that he is not forbidden to know God Himself, even to gain understanding of the divine enterprises; but ignoring this fact, this provision, indeed this divine entreaty,  he runs into squalls at once when he attempts to attribute what is God's to the creation or to himself, the latter being the current direction of flow, to be consummated when the antichrist, the human attempt at substitution for Jesus Christ, God incarnate, arrives (II Thessalonians 2:4ff.).

It will be ludicrous, of course, just as Mao's little Red Book and Hitler's Mein Kampf were ludicrous, and Stalin's thoughts via Lysenko of subordinating 'nature' to man were, to the uttermost point, ridiculous; but man is like that. He elevates something baseless, like inane thoughts of imaginary powers, mental without mind, material without source, spiritual without ground, himself with out shame, elevated from creation to the role of Creator. Indeed, he is willing often enough then to mix himself up, not so humbly, with these imaginations and ultimately attempts a take-over, courtesy of imagination.

Stalin tried it in the USSR, on a limited scale (but not so limited in perhaps 20 million MURDERS, slow or fast). Hitler had racially oriented plans. Alexander had the world in his eye. What is to come will be more thoroughgoing, as man in his spiritual madness grows more and more slack, electing with charm or pleasure, power or hope for happiness in view, without vision or wisdom of any kind. His lust for control, power and command, so that God is inconvenient, will become so great that he will seriously entertain the control not only of the nation, but of the world; and this not only in over-ruling of man, but expulsion of God. Indeed, in the USSR, He was told to go out, bag and baggage. They lost that one. The antichrist has other aims for the end, even though it is all foretold as the other events that pile up in the 'work done' basket, at the Lord's side, so to speak.

The threat of man ? What is it like ? It resembles a child taking a pin, and threatening dad.

But what of man ? Remove him like an engine from his housing, and that is the way he looks. All energy and no place, no site, or to speak more directly, no wisdom. That is what it is like when you seek to detach yourself from acknowledgement of your source. You do not become a 'bit', to use the term in this Chapter as explained; but you do become bittish^*UR1A. That is, you become a subordinate questing to be inordinate, a being housed in a hallowed place, rendering itself homeless, often complaining of a lack of identity, like someone well-housed, forgetful of his home, wandering the earth in delusion and confusion as homeless, with all sorts of idle talk the while about many things, these the wistful if not poignant consequence of wilful blindness.

Thus over time, he invents modes of social organisation, political regimes with their philosophies, based on too little and often accomplishing as a result, too much. He makes up gods by the handful (cf. SMR Ch. 10), preferring normally to dispense with the obvious like a wilful child, who will not eat his porridge because he has adopted a mind-set against it, and does not want to be forced. It is what the parents want, and so an intrusion into the world of instant liberty. Therefore he does not want it. Such, with the philosophy of no punishment, increasingly is the fate of the poor child, encouraged into a world of illusion until it hits him too soon and too hard.

Man is like that. He WILL not learn.

But some learn some things, and many turn to God, the God of truth, creation and redemption, often soon to be assaulted, attacked; while others turn to imaginary gods, whether in 'nature' or in mind, and are soon subverted, invaded by some new nostrum, notion, ideology.

It goes on and the ideas of rule

 with religion,

without religion,

by religion,

by conceptually created man-based religion,

by man-projected little naturalistic fallacies, not allowed to be noted, but made to work very hard in the dark,

by armed power,

by what comes - of all mad things -

out of a gun, or

from a mind at Los Alamos, or

out of the debased heart of man, left free:

all this and much more is TRIED.

Results accrue, and be the game gentle or voracious, they do not flatter their doers, or perpetrators, as is often more aptly the term to be used.

Section 6

WAITING IS KIND TO MANKIND

Meanwhile, as bodies and genes degenerate, and minds frequently godlessly generate what often forces far faster degeneration both of this earth and of the MIND of man, by force or passion or duplicity, or because of stolidity in the recipients: there is in this very time,  a harvest. Many realise the sin and seek the Saviour. More debunk the foolish philosophies, as is done on this site, because logically they do not deserve to live, and delusive, they lead many to inane and all but immeasurable deaths in diabolical wars of pride and delusion, profusion of confusion, as desire fires thought and consumes truth.

WAITING, many are given grace, as Noah was (Genesis 6); they find the Lord amid now this and now that phase of history and human enterprise. They scorn the follies and find the faith.

As there is only one logically proficient faith (cf. SMR, TMR,  Light Dwells in the Lord's Christ, Who Answers Riddles and Where He is, Darkness Departs), it is not so hard.

As this works by divine dynamic, this makes it easier still.

As it is based on the One who left all competition for dead in purity and power and grace and fearless truth, it is far easier still. As it pardons pollution and institutes purity, it is even more accommodating.

History, time SHOWS all this, while many are the ones who, from year to year, in a constantly increasing army of faith, KNOW it. Each soul so plucked from the burning is precious. Love and liberty from God are the very stuff of wisdom, and the beginning of wisdom; for they are found only where the fear of the Lord is plain; for the very definitions of these terms depend on the Lord. Love is not torpor or tolerance of evil; liberty is not autonomy and the lifeless abuse of power. Wisdom finds in the fear of God, that delicious apprehension of His wonders, the love that He is (I John 4:7ff.), on which He has ACTED (John 3:16-17) and that marvellous liberty which being subjected to truth, flies with it, in His very presence (Ephesians 2:6, Galatians 5:16, John 8:34-36). It is only in the abuse of this, even this also, that enables man to find the doom of sin-ridden condemnation (John 3:19).

We wait while it is all demonstrated, while the Lord who has remonstrated, fulfils, while He teaches, reaches, preaches through His servants, while the multiplied marvels are exhibited both in the increasing knowledge of the finished finesse of creation and of the scope of salvation, prophetic fulfilment, lessons assured for eternity in the setting invented by the Eternal God.

But what is it like ? It is like seeing a wave, a giant one, moving tremulously in the deep, beginning to arise, seeking a crest, mounting in bulk, trimming its spume to the wind, arousing itself, curving in anticipation. Such is the scope of history, attesting now this and now that power and exhibiting results of value from each movement, till the splendour and the magnificence at last complete, it exhibits a certain majesty, and concludes its fascinating exploits, surging or crashing with memorable felicity.

We learn. God teaches. Man has been wilfully slow. Many have received grace. In the end, when the entire work is done and all is shown and known, then truth and accomplishment, word and deed, testimony and truth, both positive and negative, being replete, the universe departs, but God remains with His own.

And what a wonder is it that He has provided!

Free to love God! it is marvellous when you awake. Free to love one's neighbour! How many were those in World War I, for example, as you see hidden in recesses of John Buchan's Mr Standfast, who would have loved to be able to love instead of kill their brethren on the other side...

Free to love with charity and clarity, joy and discernment, and not to be bullied by the advent of
evil ? What joy! I John 1-4 is full of the injunctions to this love, the sharp definition of its source in the Lord, and in His action by which we are even enabled to understand its great depth and height (cf. Ephesians 3:14-21). Many lives respond by the grace of God, who would have all, but forces none, and enables those who come.

History records past all our time procedures, all that has happened, all that has been seen, and learned, and it is no more authority alone that determines; it is sight which confirms. What has to be tested for the benefit of all, of the declaration of wisdom, it occurs. History moves. Reality is confirmed both from the word of God touching events, and when at work in man.

Man-for-God becomes a theme, a matter of the Lord's finding - as the ins and outs of history pass - ALL whom He has ordained (Acts 11:18, I Peter8, Colossians 1:19ff.). Thus has He been showing in history, all that He has desired for the nations to learn (as in Ezekiel 37:13,28, Ephesians 3:8-13), so that wisdom is not only extant, but visible, wrought, exhibited and the joy of the Lord in its categorical distinctness in kind and ground, becomes a thing correlative to those who are found, with peace profound past all ocean depths, and truth in its beauty of holiness.

The Speaker has spoken not only creation, but salvation, and it is, like the creation, vested in Himself. It is to Him mankind must go, not to the dumb idols of subjects or objects creation elevated inanely to heights they do not know, but from which they flow, and have come. It is from Him that the salvation, as direct and sure as the creation, but more so, since it IS Himself and not only FROM Him, must be found.

It is as Peter long ago proclaimed:

"This is the stone which was rejected by you builders,
which has become the chief cornerstone.
For is there salvation in any other,
for there is no other name under heaven given among men
by which we must be saved" -

Acts 4:11-12.

Alas for man! The time comes when instead of settling happily on the STONE on which man is to be built in an architecture called the kingdom of heaven, man in myriads

	becomes so hellish in preoccupation,
	driven in deviousness,
	so delights in evil and
	is so blatant, bold and cruel in his meddling, infesting and molesting the minds even of children and youth, yes and the older populace as well, and
	so distorts design and with this aids the ruin of much that had bright promise, by means of pollutant intellectual drugs and spiritual fiascos:

that it becomes kinder to abort the continuance; and indeed, the Lord has made two things quite clear in this regard.

Firstly, IF He did NOT abort mere continuance by man in his own modes on this planet, by coming in Judgment, then NO FLESH could continue to live (Matthew 24:22).

In what would they then live ? would it not be in an aborted world, deep in the scenarios of autonomy in practice, often linked with determinism in theory, in a frantic medley of depraved contradiction. Thus they COULD not continue. Bombs, psychic and material, bonds, vicious and crippling, greed, gluttonous with desire, war, wearisome and unable to be extradicted from an earth refusing redemption, astral events for a world dismissing its Maker with contempt: these and much more become endemic to an earth in spiritual epidemic. It COULD not continue.

Secondly, the evil becomes so great that its arrest is morally mandatory (Isaiah 57:15). Man is just not capable of endless confrontation and exposure, as truth affronts his erring soul.

Section 7

EXPECTATIONS ARE NOT GREAT
WHEN MAN DEPARTS FROM GOD AND

TRIES TO FATHER FATE

Jeremiah had some apt and strong words with which to confront those in Israel so fascinated with corruption, so dichotomous in action, the spiritual abused as if by religious reverence, the wicked engaged as if by the passion for truth, that it is well to see the applicability to the present case.

Let us first of all hear the inspired words of this prophet in Jeremiah 7:8-11:

"Behold, you trust in lying words that cannot profit.

"Will you steal, murder, commit adultery, swear falsely,

burn incense to Baal, and walk after other gods whom you do not know,

and then come and stand before Me in this house
which is called by My name, and say,

‘We are delivered to do all these abominations’?

"Has this house, which is called by My name,
become a den of thieves in your eyes?
Behold, I, even I, have seen it," says the Lord."

This divine expostulation is cutting, severe, dealing with the lie, the emptiness, the vanity, the use of that which is not God as if gods could be created at will, worshipped expressly or in the mind with spurious servility, mere imagined things to be negated like students' bad maths tests, useless, abominable and contrived, failing in truth. It sets this in contrast against what the House of the Lord is supposed to stand for, is commanded to be, by the Maker both of its meaning and point, to rest at length in the Redeemer Himself at Calvary.

Are those who are such spiritually immoral turn-coats, such preposterous impostors, such godless engenderers of futile gods, are these to do the one, the evil, and then come with brazen self-assurance into the very opposite, into the Temple of the Lord, or to use His name, or to put their own where His lies, being composed, expectant, as if anaesthetised so gravely that death is at the very doors of their minds! Are these so stricken in spirit that they do not even realise at all what they are doing, to perform odious acts of worship, to put it in marital terms, like an adulteress being coy with her husband!

Let us consider this in our present setting, here in Australia, a nation once founded by a mother-nation formally at least committed to Jesus Christ, in the foundations of its power (not so that mother nation now, not by a long shot indeed). But what is it increasingly becoming, this nation of ours ? It moves towards becoming one which fulminates against true religion, abases truth with endless programs, exporting what is biblically termed 'the lie' (II Thessalonians 2:11), intoxicated with naturalism, drugged with materialism, or sipping its liqueurs without knowing what it does, one which talks with ardent respect of dreams, seeks to demolish any religion as truth, and to make more and more the whole thing an exercise for the spirit ex-mind (cf.  Deliver Us from Educational Temptation, and TMR Ch. 8). That is its direction of flow, now flooding.

What then must be said ? It is this.

Do you imagine that this ultra-natural law, meta-power past man, creator of man, is with impunity to be so despised! Is this to be while man praises himself, defiled by his own brilliance,  an exquisite model and bastion of investigatory logic and personal options and values, loves, interests, understanding, vision - whether this be vitiated or not! Is it conceived that  this gift called man, child of the Creator's furnace of imagination and wit, can disregard all and still escape curse, expecting connivance from a spurned Creator!

Would you manage to conceive that this stolen-goods-with-spirit, man, can try to cut the wire as in a rude end to a telephone call, embark on plans to own and run the universe, hate his fellow man, have cordial or close relations with those who slay by the millions for greed or idolatry, while making new morals for pleasure or unruly desire, worship who knows what, become a servitor of the mere creation, befuddled by lesser things - as if an actor should worship the stage, pretend to be bewildered, even scorn the name of the God who manufactured him: and yet live comfortably ?

What is imagined then as some dare even to criticise God ? Will He acquiesce and pour beauty on this unholiness, and will His mercy be taunted while His creation saunters in its dreamland!

Is just this lying disregard of the One from whose work man has come,
and to whose judgment he goes,

to become a welfare scheme, run by God ?

Will man then protest if it is not ? Let us look more broadly.

Is the Creator whom man so manfully  mocks to connive with this human fiasco, man making himself in turn clown, monster, aesthete, idealist, beast, devil with a devil-may-care abandon; and is assault on the name of the God whose mercy and love  saves man from immediate extinction, and that for a long time indeed, to be taken as a mere minor disorder, if even that!

Nor is this our land alone, and far from it, for which of the nations have not long heard of the Lord, and yet which serves Him, and which culture is bound to Him ? are there not very few ? and even there, what inroads of folly are openly tolerated while two millenia have flashed away, and the distortions mount so that the whole world is increasingly speaking with one voice, hoarse with unspiritual croaking, servile to nature, merely symbolic to God!

Lies and dreams - that is the name of it. But when, before the judgment roll is called, will nations and myriads realise: the nature of dreams as a kind is that one sinks into them, and then wakes up! Hear then Paul in II Corinthians 6:

"We then, as workers together with Him also plead with you
not to receive the grace of God in vain. For He says:

'In an acceptable time I have heard you,

And in the day of salvation I have helped you.'

Behold, now is the accepted time; behold, now is the day of salvation."

 I  

NOTES cited in the above text

 from Hapless Hitches Ch.  4

 

*1

See for example:

Spiritual Refreshings Ch.  9, incl. End-note 1,

and index on philosophy (medical). 

 

* 1A

See SMR, TMR,

Deity and Design, Designation and Destiny Ch. 11,
History, Review and Overview Ch. 5 and
Massifs of Pure Splendour Ch. 1.

From the last, the following is taken.

 

What on any naturalistic or monistic ground in metaphysics

	is mere discord (cf. SMR Chs.   3,   10),
	in aesthetics mere mumble (cf. SMR Ch. 5),
	in ethics platitude without meaning (News 19),
	in epistemology mere vacuity (cf. TMR Ch. 5),
	in politics defeatism (cf. Questions and Answers Ch. 7), or else towers built on invisible clouds,
	all reductionist, irrational or both (cf. What is the Chaff to the Wheat Chs.   3 and 4  ),

 

now on the supernatural origin of the regimented and volitionally active natural realm,  becomes

	meaningful,
	in essence predictable,
	and assuredly verifiable on the ground of the creator, whose verified word is without inhibition
	exhibiting the fitting conclusion, like a thunder-clap to a murder.

In all things on such a basis, it leaves nothing in the least difficult, whereas on the other model, there is nothing but failure, for there is never explanation for knowledge, existence, division, beauty or morals, but only tired reductionisms, without power, without ground and without the necessary result. It is simple fact that creationism in general, but more specifically biblical creationism with the creator who has acted and declared Himself verifiably in the Bible (cf. SMR Chs. 1-3, 10, 8-9, 5), accounts for everything as nothing else either does or can (cf. Reason, Revelation and the Redeemer).

Thus created man, in one mould but with spirit in an actual universe of knowable kind with a Creator who made him, rather than some glorified incapacity, can believe in culturally sanctified myths (cf. Secular Myths and Sacred Truth, Delusive Drift or Divine Dynamic    7,   3, SMR p. 252I)) without too much trouble. This phenomenon can come from the consequences of will in his mind and in his spirit, so that he can readily believe the deluded and childish concept of organic evolution, by which he affirms whatever it is that he thinks he is in order to become more of it, whatever that is, though he never finds it making the substance of what-is, that great experimental absentee in any naturalistic viewing, nor does he discover the grounds of it, nor the way of it, but rather explores delusion in battling camps^*6. He may even talk of principles^*7 as if they were powers to do, not mental conceptions to cover with words what actually happens - which, sadly for naturalistic man, such mere descriptions do not manage to do.

The Bible however speaks of diversification within kinds only, from the Creator in His initial impact, formation and formulation; and as to creation, it is over, as the evidence continually attests while man tries to prod, curse, bless or induce it to do some more, to which it responds rather like a dog having its toe-nails cut by someone with aspirations to be a surgeon. (Cf. The Defining Drama Ch. 10, TMR Appendix I, Ch. 1.)

Thus it is mere routine exemplification of the supernatural schema when we find that naturalistic man wills to be what his position voids in operation, both in its very statement and in its performance criteria, as well as performance exhibits; and this, by sheer exuberance of imagination, in one of the choicest pieces of ludicrous cant this world has ever produced; this while he is born and dies and is given his genes and is faced by his God, whom he ignores as if his very life depended on it. That is what will is about in a creation which has it, and is placed in a natural climate with supernatural access.

It is moreover, precisely what Romans 1:17ff., tells us about, a further verification in the specific milieu of the Bible. Further, it is precisely there that the remedy for this consequence of such a creation is presented, with its own verificatory testimonials

(cf. The Meaning of Liberty and the Message of Remedy,
It Bubbles ... Ch. 9, Repent or Perish Chs.   2,   7,
LIGHT DWELLS WITH THE LORD'S CHRIST - 2 vols.).

*2

See:

Spiritual Refreshings ... Ch.  9, incl. End-note 1 (esp. programmatic psychology and its ilk), Marvels of Predestination and the Ways of Will Ch.   7,  including *1; News  80;  44, SMR Ch. 4; Repent or Perish Ch.   7, esp. Extension 1 ; The True God has Go ...  Ch. 2. 

See also It Bubbles ... Ch. 9, esp.  *1A.

*3

See Plagues of Egypt.

*5

Compare: SMR Book 2, Chapter 4, Extension E.

 

*6

See Deity and Design, Designation and Destiny,

in particular Section 2, and especially: 

The Wisdom and the Wit ... Ch. 2 (a survey including multiple annotations and presentations, definitions of design and its significance),

  Jesus Christ for the People but Not for This World Ch. 6,

Dig Deeper, Higher Soar, Divine Glory Delights the More Ch. 2, (from myth to divine testimony in logical steps, from the divine to design, from design to designation and information with more on designating a definition for design).

 

*7

See News 57 for example.

 

 

II

NOTES INCORPORATED IN THE EXTRACT FROM

The Unsearchable Riches ... Ch. 7.

*UR1

EXCURSION ON BITS

Bits -

unit items, as in a jig-saw puzzle, or an atom, or a molecule, a cell,  in ascending order of complexity in situ, in energic level, in presupposition of environment, power and composition, correlative features and with means by which all relationships are to be gained, these with interfaces single or multiple, associated, like neurons with many another by various means, the whole overseen and subjected to various criteria and contingency plans and the like:

these are not the whole.

It is not even slightly covered by saying that the whole is greater than the parts in this matter. There is a REASON for the part AS for the whole. Bits are subjects of composition and subjected to the constraints relevant for the same. They are called for, on grounds of usability, attraction, intrinsic or extrinsic properties; but as bits they exist, each one, as an item of subjugation, whether of force or of concept, institution (that they may BE there at all), and co-ordination, so that whatever concept or force may be in mind, the part, the bit becomes part of what is in view.

Not all bits fit; and in the human plan for humans, so often made up by man, the resilience of bits (in the 'model' of the maestro) may be in part true or false, desired for the subjectibility and the suitability assessed by whatever crazed concept may temporarily possess the mind of very-definitely-not-improving man, for a time.

Be the concept human (as misconceived in that case, for man has a profile as a being, of finesse  - even Christ's body is like a team with a Head), or material, mental (concepts and sub-varieties consistently snuggling in their domain, in the context of philosophic or analytical thought) or spiritual, elements may be conceived as bits. How wisely this may be done is another question.

In the case of things material, it is in principle, quite sound, when devoid of reductionism (cf. Spiritual Refreshings Ch. 13). Atoms have bits; even quarks appear to be bits broken; mesons are bits of a composition. Words are bits of a sentence, sentences of a paragraph of (hopefully) cohesive thought. Bits are thought of as such, when they ARE pieces of a cohesive whole. Being THINKABLE as bits, and in electronic methods, distinguishable as bits (the constraints being readily imposable when a system is running the composition, constrained by its initial institution), these items are not just junk.

Whether in the non-coding DNA or in a computer program, there are certainly not simply thus!

Let us resume more generally, and move on to greater and greater specificities.

They are as far from that as furniture is from stones. They are processible, designable in terms of inter-face relationships. If a whole may be conveniently assessed for reconstruction, in an analysed series of bits, multiply constrained by ingenious forces and systems, this no more designates what a 'bit' is than does an envelope make clear what is written inside; nor is the cover any part of the system of reality of which the contents bear the burden.

Analysability, on the one hand, and discursive separation for 'packing': this has nothing to do with that of which the whole is comprised, of which the bit is a part.

Cars have bits of cords, wires, airplanes miles of the stuff apparently; and the wires have connectors or connections, and these are to items of this and that kind, and the connecting elements are themselves part of an assemblage: and this is part of a composition which needs such an assemblage through schema, in parts, parts within parts and for parts, and the larger parts, with functions at diverse levels (not now just for electron flow, but perhaps for composed information sub-unit transmission) become like nodes of thought, emplacements for disposition.

These relate in a specified and composed way with still further features, such as navigation (with the now famed wing-tip indicators, designed for aeroplanes,  for computer use),

	and these relate to computers, which relate to visual displays,
	which relate to the eyes of the thinking-deciding-agencies of pilots, which relate to perception, apprehension, estimation, memory, rules of flight,
	which relate to various other countries and incoming and outgoing flights,
	which relate to the conceived and actual nature of space and time,
	which relates to the composition of the planets and the impacts of more distant material foci,
	which relate to the compositions of thought, in practice, of astronomers,
	which relate to their philosophies and observation, which relate to their education and to their own spirits,
	which relate to the composer of the same,
	which relates to His creation of the actualities and potentialities involved in all this,
	including the provision for men to be persons and hence to be able to be stupid or wise, knowing or knowledgeable ignoramuses,
	which relates to sin, which relates to sundering from God,
	which relates to confusion in profusion, which relates to history itself.

Bits then, are not non-descript items: not at all. To get a bit is almost (but not quite) meaningless, when you are seeking to ASSESS the nature of being. It is not a lego block. Even this has some constraints, such as its mode of attachment, size and shape, and designations for modes of and limits to constructive facilities, for various creative ideas on the part of the user.

Bits in a system, an integral unit (such as a man) are multiply anointed with constraints so vast, conceptual integration so intensive (they have to cohere not only with each other, but with the totality in all aspects to which they must conform, both in actuality and in potentiality), that the idea of picking them up and putting them together is as ludicrous as it would be to put any other indifferently chosen symbol in any computing program at any point. It is an irrelevant concept.

Not only the ONE item, but EACH of the elements is pre-conceived, pre-selected, multiply constrained, and this not in this or that system only, which may be parts of an extravagantly conceived whole, but FOR ONE system to which its appointed correlation may be multiple. The systems within systems, and of systems, and beyond the systems, and the programmatic integrity which brings about assignable integrality, these are all like stars in a cosmos: they assume the cosmos, their initial keeper.

	Plans without planning, commands without articulators, systems without systematisers, constraints without constrainers, composition without composers, music without musicians, buildings without planners (you get an approximation to this in some cases, but even humpies have constraints of form and function), concepts without conceivers, programs without programmers:      even exquisite, multi-purpose, multi-appointed programs for diversified use,      codes which run other codes as in the human body,      information coded, about information,      and applied as a constraint,      this itself coded,      and the combination of codes,      each one quite meaningless without the synthetic totality of thought,      involved in each and for all:
	what are these omissions ?
	They are the romances of opium, the delusions of irrationality, the diversifications of causal suicide and that of rational composition. Rationality achieved by the irrational, cohesion by the incoherent, integrality by the non-integral, these are the feats of sleazy, easy imagination; but there contradiction of causal necessity is as clear in etiological sequence, as in physical reality.

If one is to become mindless, then mindless may be the imagined source of it, though in this case, it is a rupture of what one has as basis for integrality, rationality and validity; but even the 'mindless' among men are often brilliant procrastinators, who love to depart from the obvious in order to build concepts, in a systematic manner with verbal units of comprehensible kind, architectured into pieces of folk-lore called philosophy, so that they may keep at bay the baying of the hounds of reason. They abuse what they use, even as they dismiss with delicious indifference to logic and life, what they deploy!

Bits ? Bits are what we lack in man's triple order, sequenced and sited in one: the conceptions, forms and organised forces  in matter, the concepts of mind and the willing of spirit. Thus the complex and assiduous functional correlation that provides simplicity, through the use of spirit in this evocative sports car, called the body of man, the steering wheel mind, the direction imparted in part by spirit, is not even noticeably an arena of bits until you analyse its flowing functions. As to man's spirit, this is unprogrammable because given liberty to rebel at ANYTHING, the most extreme case being equivalent of physical suicide, the less extreme being more limited to intellectual suicide, moral or spiritual suicide, and enforced 'suicide'.

Yes, as in Iran at this time, forces which resist force can be called responsible for their own deletion, by the wielders of force, who would enforce their thoughts on the minds of their captives, and direct their spirits by their own. Such talk may be used by those in State authority, and often has been: it is frequently balmily used as if there had been due cause in non-conformity to the machinations behind the assailing force, for such action. It may be presented as if,  in some specious way, it could avoid the simple fact. That, it is the occurrence of mass murder.

The worst is truth's murder. Christ, however, was not susceptible to elimination, and was resurrected. That is the advantage of being what is actual, and actually what it is said to be, in this
case, God as man.

Machinations about nothing, however, do not work. For them, there is no resurrection.

For everything, in its cosmos, totality and integrality, in all its nooks of thought and devices of concept, there is cause, adequate, sufficient in style and scope. For all combinations and potential for combinations, in all structures within and conditions outside the given case, there is cause; for all correlativities of the same, there is cause.

For all of man, with all of these devices, the extent of the causal origination of originality and liberty of heart to will in the domain of spiritual understanding, there is cause. As to this last, it is a work of such a prodigious character that man as a derivative creator, an inventor,  is not even near to making such a thing as this creative fluidity and freedom; nor has he the means for it. The more you program, order and organise, by the means at our hands, the more you implement your will, a dictator however benevolent, to the systems before you.

At his worst, man tries to program others, but this never works.

Of this, death is the outcome, and even multiply wounded psyches, at the hands of political psychiatrists, as in the USSR in its day (occasioning a protest from an international body of actual psychiatrists); and these in turn tend to create miscreancies so intense, that the complexities of the wonder of liberty become the more obvious from its wounds (cf. It Bubbles ... Ch. 9, esp. *1A, Secular Myths and Sacred Truth Ch. 7, Licence for Liberty, Deliverance from Disorientation Ch. 8, Great Desecrations ... Greater Grace Ch. 6, Predestination and Freewill).

Solzhenitsyn is no small example. His works are no minor testimony. Man in his spirit has liberty to lie or tell the truth, and there would BE no truth without God to be that absolute beyond mere reaction and partial insights; but with God there is facility to function IN the truth. This is the ultimate of liberty, a prime datum of human life, just as its loss is another, where its source is disregarded. In that sense, many deriding liberty, are not quite so far off concerning themselves as they might otherwise be: for the one who rejects liberty's source is readily subsumed below what is lesser, contracting the vision and destroying the spirit of man. Liberty to defy the obvious, to distort it and to impugn it, this is a massif in the mountain that is man.

Only by God, can man be freed, since otherwise, the liberty to be may be subsumed by the necessity to be oneself as one is. However, when with God the issue is to become another person, newly reminted, that is liberty indeed. Since sin is the liberty squasher, the truth distorter, however, for man in his present and spiritually pathological condition, God Himself discerning the truth, anoints as He will with this liberty. Desiring all, as their Creator of all things, He yet does not force, nor yet suffer sin to inhibit all, but foresees before its very advent in man, knowing where in truth His love reaches; but acting with the power of wisdom and the love of life (Colossians 1:19ff., Ephesians 1:4, cf. The Glow of Predestination Ch. 4 and Great Execrations ... Greater Grace Ch. 7), freely and faithfully He liberates where He is received, having acted in His divine foreknowledge before sin created complexities and sought to wrest life and its love from the Lord, but in vain. It is neither to satisfy selfish love nor meaningless desire that He acts, and only He is neither governed by His own limitations, since He has none, self-satisfaction, since He lacks nothing, but acts in love and having made freedom, preserves it, for indeed without such love as His own, freedom could never be.

In Him  only is freedom explained and accounted for in all its manifestations and ramifications, without reductionism or mere imagination, boasting without ground.

Bits ? Not a bit of it. The spirit of man is precious to God and personal in character.

*UR1A

See -

DEITY AND DESIGN, DESIGNATION AND DESTINY, especially Section 8;

 

LIGHT DWELLS WITH THE LORD'S CHRIST

WHO ANSWERS RIDDLES

AND WHERE HE IS, DARKNESS DEPARTS

Bible or Blight, Christ or Confusion:
The Comprehensive Resolution of Man's Intractable Problems
is Found Only in the Bible, the Word of God

The Meaning of Liberty and the Message of Remedy,
 

The gods of naturalism have no go!

SMR, TMR,  in the latter esp.  Chs. 1, 6-7, together with Ch. 5; and in the former, SMR, see Chs. 1-3,10. In the verification field  see esp. Chs. 8-9, in  comparison with Ch. 5 and 6. In the field of review, see esp. Ch. 10.

See also *1 above.

 

On authorised access to God, in fact a entreaty, see such biblical passages as:

Isaiah 48:16ff., Matthew 11:28ff., I John 1:1-4, Ezekiel 33:11, I Timothy 2:1-6,
II Corinthians 5:17ff., Luke 19:42ff., Matthew 28:19-20, Hebrews 2:1-3, John 3:15-19. On refusal of the same,  see John 3:19,36, Proverbs 1.

*UR1B

See Spiritual Food and Spiritual Drink Ch. 11 for a survey of many such facets and fields in created life and matter. See also Epilogue to the same volume, with The Holocaust of Morality ... Ch. 3, Sparkling Life ... Ch. 8. The machines to do what the best and most advanced computers of man find exceedingly difficult to imitate, even in principle, not in time, attest the requisite level of matter-moulding mind functionality needed.

Mind's attributes are never found in matter, but only in the implications of its performance; and just as you never find an author actually amid the pages of his book, a contradiction in terms since a creation by oneself CANNOT be oneself, so you never find but the results of the energy specifications, mentality originations and disciplinary constraints in such activities within the cells, and through them. The Maker is the maxi-source of the micro-resources.

They do not, because they cannot make themselves, as attested by all experiments, the nature of information and the necessity for adequate causality for all results, a fundamental principle of scientific method as well as of logic. Contradicting this would annul all argument, in its own validity. See Causes.

See also Message of the Words of God to man in the World Ch. 2 and The True God has GO... Ch. 4, on details of DNA and attributes of its different formats, on codes and encoding multiply; and Evidence and Reality ... Ch. 3, on the causal complexion of reality and the specificities of information, codes, books and command. This may be taken together with Man, in Prospect, in Retrospect and in Bold Relief Ch. 2, in which more recent and extensive information about information and coding in DNA is presented in its own milieu, with the multiple-use complexity contrivances which organise materials into compression with utility, miniaturising them with engineering facility, itself a work of creativity of concept, control and ingenuity.

In addition, consult -  The gods of naturalism have no go! Volume 5, at Ch. 40 review and introduction.

It is hard too often to point out that this type of work is NOT NOW SEEN, EVER! except in terms of applied intelligence; that the Bible states that the creation is past: that this is verification; that the concepts of the mythical non-thing called 'nature' doing it, is not in accord with such a stoppage, nor is it in accord with any type of observable or consistently or coherently arguable ability to do such things, ex-mind, ex-equipment, ex-example and ex-causal sufficiency of any kind.

Magic being the only alternative, the reasonable man has to believe in God. That is only the  beginning. As we see here and in such works as Swift Witness    6. and SMR, the end of the matter logically is not what He has chosen and attested to have said IN us, but rather what He has spoken TO us:  it is this which is paramount. This is not,  as in the body,  in terms of code in constituent cells of our bodies and brains - but it still deploys information. This, addressed now not merely to make us have physical beings, but to have spiritual direction: it is in words clearly understood, culminating in the Gospel of Grace of the Lord of glory, crucified to cancel the reward of delinquency in wandering man, and to enable free return to the wisdom of the God who made him.

The Word back of the words, as demonstrated in the works cited below, has WHAT IT TAKES, verbalising power, constructive capacity, conceptual acumen, organisational facility, command capacity, correlation of command and implementation facility, and being coherent because effective, has thought and vision and understanding, and indeed is expressive to the uttermost of God, who speaks not only as we do, in words, but through the very WORD, eternal with Himself, a person and not merely a product.

See -

DEITY AND DESIGN, DESIGNATION AND DESTINY, especially Section 8;

 

LIGHT DWELLS WITH THE LORD'S CHRIST

WHO ANSWERS RIDDLES

AND WHERE HE IS, DARKNESS DEPARTS

Bible or Blight, Christ or Confusion:
The Comprehensive Resolution of Man's Intractable Problems
is Found Only in the Bible, the Word of God

The Meaning of Liberty and the Message of Remedy,
 

The gods of naturalism have no go!

SMR, TMR,  in the latter esp.  Chs. 1, 6-7, together with Ch. 5; and in the former, SMR, see Chs. 1-3,10. In the verification field  see esp. Chs. 8-9, in  comparison with Ch. 5 and 6. In the field of review, see esp. Ch. 10.

See also *1 above.

*UR1C

See Beyond the Curse with Spiritual Food and Spiritual Drink Ch. 1.

*UR2

On Communism, see:

Tender Times for Timely Truth Ch.   8;
The Grating Grandeur ... Ch.   2; SMR  pp. 925ff., 971-972;
  

Beauty for Ashes Ch.    6 (and Hong Kong, and the movement of nations in the last century a concern),

with News 98, News 37.

To this one might add:

Aviary of Idolatry,  Delusive Drift or Divine Dynamic Ch.    5,

News 37. 44,  69, 97 (the exploiters, the fanciful,
the Communists, the de-godders and the realities),  98,
News 150 - Taiwan.

For further, see the indexes.
 

*UR3

On the bodily resurrection of Jesus Christ, Redeemer, see:

 Great Execrations, Great Enervations, Greater Faith Ch   7;

Barbs ... Appendix 3, 

Biblical Blessings  Ch. 15, Extended Endnote 2,  

BIBLE TRANSLATIONS 33

Acme  ... Ch.  11,

With Heart ... Ch.   3,     

Spiritual Refreshings ... Ch.   5,

The Magnificence of the Messiah, Endnote 1, 

Dastardly Dynamics ...  and Immovable Faith Ch.  11,

SMR Ch. 6 and  Index,

The Kingdom of Heaven Ch.  9, Section 14,

Joyful Jottings  25,

A Spiritual Potpourri Chs.  15, 16,

Stepping Out for Christ Ch.  5,

Things Old and New Ch.  2, Excursion 2A;

Light of Dawn Ch.   3,

Beyond the Crypt, the Divine Script and the Face of God Ch.   2;

Dizzy Dashes ... and the Brilliant Harmony of Inevitable Truth Ch.  2;

Spiritual Refreshings ... Chs.  5, 6,

AWME   8 (on resurrection and Lazarus, yes and both with Jerusalem); contrasting Greek bodily terms - Let God be God Ch.  2 ;

and New Zealand -

Dizzy Dashes ... and the Brilliant Harmony of Inevitable Truth Ch.   6,

The Frantic Millenium and the Peace of Faith Ch.   4;
Bewilderment or the Beauty of Christ's Holiness Ch.    1

 

*UR4

On healing direct by the Lord, see below. To be sure, this like many another feature of the divine power and word, has been prostituted by the idolatrous and misused by the merchants of men's souls; but the facts remain. :

Things Old and New Ch.  3, esp. End-note 1A,

The Frantic Millenium and the Peace of Faith Ch.  9, pp. 119ff.,

SMR pp. 1174C, 339, 347,

Repent or Perish Ch.  2, esp. pp. 41ff.;

Biblical Blessings Appendix IV.

III

NOTES for the MAIN TEXT of this APPENDIX

*T1

From The Desire of the Nations ... Chapter 2, Epilogue we have this information:

Dr Werner Gitt from Germany's Federal Institute of Physics and Technology in Braunschweig, has made a flat statement which for years has gone unanswered. This fact was noted in Creation, Sept.-Nov. 2001. It was made in 1997, in his work, In the beginning was information. It is this:

"There is no known natural law through which matter can give rise to information, neither is any physical process or material phenomenon known that can do this."

See also:

Jesus Christ, Defaced, Unfazed, Barrister of Bliss Ch. 4,

on the closely related topic:

The Word, Language and Symbol, the Fruition of Creative Conceptualisation

 For these things in a broader spectrum approach, all linked, see

Dancers, Prancers, Lancers and Answers Ch.  5.

For an unusual discussion in this field, see:

The Desire of the Nations as noted above.